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File merge of Bahá'í World Volume XIII. 1278 total files joined.
****************�:2' ' x=~ �~ 7 $ t~~2fr) On the left is an excerpt from a letter to the Bahá'ís of the East dated November 1927, concerning the Facsimile of the handwriting in Persian of Shoghi Effendi services of Miss Martha Root; on the right, a few of the "Hidden Words".
Page 10NOTE: The spelling of the Oriental words and proper names used in this Volume of The Bahá'í World is according to the system of transliteration established at one of the International
Oriental Congresses.1897 � 1957 Guardian of the Bahá'í Faith 1921 � 1957 this volume is dedicated in love and homage, in pride and sorrow.
For thirty-six years of unremitting toil he devoted himself to the establishment of the institutions, the consolidation of the foundations s and the translation of the sacred writings and literature of the Bahá'í Faith. He spread its message to 219 new sovereign states, dependencies and major islands. He unified the scattered Bahá'í communities of east and west in one firmly-knit, actively cooperating, , dynamic whole. He planted the Banner of Bahá'u'lláh in the farthest reaches of every continent and in the midmost heart of every sea. He subscribed himself, and proved to be, the "true brother" of every Baha.
Page 14I.Aims and Purposes of the Baha Faith, by Horace liolley 1
IL Excerpts from the Bahá'í Sacred Writings:2. Words oftheBAb 34 3. Words of'Abdu'1-BahA 49 III. The Guardian of the Bahá'í Faith, by Abdu'l-Bahá Ra~fyyih KhAnum 59 IV.The Passing of Shoghi Effendi, by Amatu'I-BaM R4~iyyih Kh~nurn 207 V.Selections from the Writings of Shoghi Effendi:
1. The Goal of a New World Order 2272. The Declaration of Bahá'u'lláh's Mission and His Journey to Constantinople
inople 237VI.International Survey of Current Baha Activities 245
1. TheWorldCrusadel953-1963 246VII. Five Intercontinental Conferences, by Marion Hofman 311 1. Announcement by the Guardian of Convocation of Five International
Conferences 3112. The Guardian's Representatives at the Conferences 314
3. Fourth Phase of Ten Year Plan 3154. The Intercontinental Conference in Kampala, Uganda, January 23 � 28, 1958 317 5. The Intercontinental Conference in Sydney, Australia, March 21 � 24, 1958 319 6. The Intercontinental Conference in Wilmette, Illinois, May 2 � 4, 1958 323 7. The Intercontinental Conference in Frankfurt, Germany, July 25 � 29, 1958 327 8. The Intercontinental Conference in Djakarta and Singapore, Sept. 21 � 29, 1958 331 VIII. The Institution of the Hands of the Cause of God, by Paul E. Haney 333 1. Development of the Institution of the Hands by the Guardian 333 2. Protection of the Faith by the Hands of the Cause at the Time of the Passing of the Guardian 339 3. 1-listoric Actions Taken at the First Conclave of the Hands, NovenTher, 1957 341 4. Messages to the Bahá'í World from the Body of the Hands of the Cause 1958 � 1963 5. Unfoldment of the World Crusade as Reflected in the RiQv6n Messages and Other Communications from the Hands in the Holy Land 363 6. The Intercontinental Conferences of 1958 372 7. Establishment of the New National Assemblies Called for in the Ten Year
Plan, 1958 � 19 62 376LX. The International Baha Council 395
X. The Completion of the International Archives, by Abdu'l-Bahá
Riilflyyih KhAnum 403XI. The Fiftieth Anniversary of 'Abdu'l-Bahá'í Visit to the West 435
XII. The Knights of Bahá'u'lláh 449
XIII.The Completion of the Baha World Crusade 19531963 459
A. Summary of Achievements Under the Ten Year International Baha
Teaching and Consolidation Plan 459
B. Countries Opened to the Faith of Bahá'u'lláh 18441963 460 C. Approximate Number of Localities where Baha Reside throughout the
World 462
D. Languages into which Baha Literature has been Translated 462
E. Races Represented in the Baha World Community 464
F. African Tribes Represented in the Baha Faith 465
0. Indian Tribes of the Western Hemisphere Represented in the Bahá'í Faith 467 H. Indian Subcontinent, Pacific and Indian Ocean Tribes and Peoples Represented sented in the Bahá'í Faith 468
I. National Spiritual Assemblies 468
J. Territories Represented by the Regional National Spiritual Assemblies.... 470
K. incorporated Local Spiritual Assemblies 471
L. Places in which Bahá'í Publishing Trusts have been Founded 476
M. Bahá'í Schools and Institutes 476
N. Countries, States, Provinces and Cities where Bahá'í Marriage Certificates are Recognized 0. Countries, States, Provinces and Cities where Bahá'í Holy Days are
Recognized 478
PART TWO1. Present Day Administration of the Bahá'í Faith 481
The Formation of an Organic Religious Community, by Horace ilolley 481
The Institution of the National Spiritual Assembly, by Horace Holley 505
A Procedure for the Conduct of the Annual Baha Convention 507
Local Spiritual Assembly � The Institution and Its Significance 511
The NonPolitical Character of the Bahá'í Faith 529
Loyalty to Government 5412. Documentation of the Baha Administrative Order 545
Certificate of Declaration of Trust of the National Spiritual Assembly of the Bahá'ís of the United States 546 Declaration of Trust and ByLaws of the National Spiritual Assembly of the Bahá'ís of the United States 547 Certificate of Incorporation of the National Spiritual Assembly of the
Bahá'ís of BrazilDocument stating that the Attorney-General of Honduras has approved the statutes of the National Spiritual Assembly of the Bahá'ís of Honduras which has been registered as a Legal Body (text of document follows) 556 Certificate of Registration of the National Spiritual Assembly of the
Bahá'ís of North East Asia 564Certificate of Registration of the National Spiritual Assembly of the
Bahá'ís of P~kist~n567 568 569 570 573 574 575 576 577 578 579 580 581 582 583 584 585 586 587 588 589 593 594 595 596 597 CONTENTS xvii Certificate of Incorporation of the National Spiritual Assembly of the
Bahá'ís of AlaskaCertificate of Incorporation of the National Spiritual Assembly of the
Baha of North East AfricaCertificate of Incorporation of the National Spiritual Assembly of the
Bahá'ís of NorwayCertificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of the Republic of Panama Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of South and West Mrica, incorporated legally under title of National Spiritual Assembly of the Baha of Rhodesia Certificate of Incorporation of the Regional Spiritual Assembly of the Bahá'ís of the South Pacific Incorporation of the National Spiritual Assembly of the Bahá'ís of
VenezuelaAmendment to the Articles of Incorporation of the National Spiritual Assembly of the Bahá'ís of Belgium Notice of the Incorporation of the National Spiritual Assembly of the Baha of the Dominican Republic Incorporation of the National Spiritual Assembly of the Baha of
Bolivia by Resolucion Suprema No. 119603Certificate of Registration as a Corporate Body of the National Spiritual Assembly of the Bahá'ís of Central and East Africa Notice of the Incorporation of the National Spiritual Assembly of the Bahá'ís of the Republic of Colombia Extract from Notice of Incorporation of the National Spiritual Assembly of the Baha of Luxembourg Decree of the President of the Republic of Paraguay authorizing the National Spiritual Assembly of the Bahá'ís of Paraguay to Incorporate Certificate of Registration of the National Spiritual Assembly of the
Bahá'ís of SwitzerlandCertificate of Incorporation of the National Spiritual Assembly of the
Bahá'ís of New ZealandLetter from the Ministry of Justice, The Hague, stating that the National Spiritual Assembly of the Bahá'ís of the Netherlands has been registered red as a Foundation Executive Order stating that the Attorney General of Ecuador has approved the ByLaws of the National Spiritual Assembly of the Bahá'ís of Ecuador and authorized its official registration Notice of Incorporation of the National Spiritual Assembly of the
Bahá'ís of El SalvadorFirst page of legal document certifying the Registration of the National Spiritual Assembly of the Bahá'ís of Mexico
ByLaws of a Local Spiritual AssemblyDeclaration of Trust of the Spiritual Assembly of the Baha of Addis
Ababa, EthiopiaCertificate of Incorporation of the Spiritual Assembly of the Bahá'ís of
Ketchikan, AlaskaCertificate of Registration of the Spiritual Assembly of the Bahá'ís of
Buenos Aires, ArgentinaCertificate of Incorporation of the Spiritual Assembly of the Bahá'ís of
Adelaide, South AustraliaCertificate of Incorporation of the Spiritual Assembly of the Bahá'ís of
London, ~Eng1andArticles of Incorporation of the Spiritual Assembly of the Bahá'ís of Cleveland Heights, Ohio, U.S.A 651 Certificate of Incorporation of the Spiritual Assembly of the Baha of Eugene, Oregon, U.S.A 652 Articles of Incorporation of the Spiritual Assembly of the Bahá'ís of Pittsburgh, Pennsylvania, U.S.A 653 Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Greenville, South Carolina, U.S.A 654 Certificate of the filing of the Articles of Incorporation of the Local Spiritual Assembly of Memphis, Tennessee, U.S.A 655 Certificate of hworporation of the Spiritual Assembly of the Bahá'ís of Austin, Texas, U.S.A 656 Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Salt Lake City, Utah, U.S.A 657 Articles of Incorporation of the Spiritual Assembly of the Bahá'ís of Spokane, Washington, U.S.A 658 Certificate of Incorporation of the Spiritual Assembly of the Baha of Madison, Wisconsin, U.S.A 659 Certificate of Incorporation of the Spiritual Assembly of the Baha of
Saigon, Vietnam 660License to operate a Home for the Aged granted to the National Spiritual Assembly of the Bahá'ís of the United States 661 Judgment rendered by the Superior Court, Montreal, Canada, recognizing g the Baha Faith as an independent religion and exempting the Bahá'í Shrine (former Maxwell Home) from taxation (text of Judgment follows) 662
Certificate of Registration as a Public Trust of the New Era Baha High
School, Koihapur, Bombay State, India 665 Judgment issued by the Court of Appeal of Brussels upholding the claim of the National Spiritual Assembly of the Bahá'ís of Belgium that its Administrative Headquarters is entitled to tax exemption 666 Decision of Supreme Judicial Court of the State of Maine exempting Green Acre Bahá'í Institute from taxation 667 Letter of the Regional Commissioner for the East African Income Tax Department granting exemption to the Baha Publishing Trust of the National Spiritual Assembly of the Baha of Central and East
Africa 668Official Tax Exemption granted the Spiritual Assembly of the Bahá'ís of
Santiago, Chile 669Certificate of Exemption from Payment of Property Taxes on the Ijaziratu'1-Quds, Asunci6n, Paraguay 670 Notification in the Colony of North Borneo Government Gazette that the Spiritual Assembly of the Baha of Sandakan is exempt from registration 671 Official letter from the Franchise Tax Board of the State of California granting exemption from the State Franchise Tax to the Spiritual Assembly of the Bahá'ís of Riverside, California, U.S.A 672 Letter of the Registrar of Societies, Kuching, Sarawak exempting from registration the Spiritual Assembly of the Bahá'ís of Kuching 673 Transfer Deed registering a plot of 789 square meters of land in the name of the Spiritual Assembly of the Baha of Khartoum, Stidan to be used as the site of the future local Jlazfratu'1-Quds 674 Allocation of a burial ground to the Bahá'í Community of Dares Salaam,
TanganyikaAllotment of a one-acre plot of a Bahá'í cemetery to the Spiritual Assembly y of the Baha of Singapore, Malaya676 Notification from the Municipal Council of Malacca, Malaya, to the Spiritual Assembly of the Baha of that city, that a piece of land has been allotted to them as a Baha burial ground 677 Letter to the Secretary of the Spiritual Assembly of Waterloo, Iowa, U.S.A., assuring Bahá'í children will be exempt from school on Baha
1-loly Days 678Director of Education, Government of Sikkirn, assures the Baha teacher that permission to open a Baha School has been granted for Pachey
Block, Pakyong 678Resolution of the Ustupo Council of the Indians of the San Bias Islands, PananA, unanimously approving the introduction of the Baha
Faith 679Letter from the Minister of Education of the Republic of Panarn4 to the Chairman of the National Spiritual Assembly of the Bahá'ís of Panarn~ exempting Baha children from school attendance on their
Holy Days 680Record of Transfer of the first Bahá'í Indian Institute in the Western Hemisphere to the Spiritual Assembly of the Bahá'ís of Guatemala 681 Certification of the first legally recognized Bahá'í marriage in Spain 682 Baha Marriage Certificate approved by the Government of Vietnam 683 Certificate of Registration of a Baha marriage performed by the Secretary y of the Spiritual Assembly of the Bahá'ís of David, issued by the
Republic of Panarn~ 684Letter from the Registrar-General, Department of Justice of the New Zealand Government, authorizing an appointee of the Baha Community y to act as Officiating Minister at Bahá'í marriages 685 Certificate issued by the State of Rio Grande do Sn], Brazil, authorizing the Spiritual Assembly of the Baha of POrto Alegre to perform Baha marriages 686 Registration of the first legally recognized Canadian Indian Baha marriage 687 Under the Marriage Act Registration a member of the Spiritual Assembly of the Bahá'ís of Port Adelaide is empowered to perform Baha marriages 688 Certificate of Registration issued by the Government of the Province of Saskatchewan authorizing the appointee of the National Spiritual Assembly of the Baha of Canada to solemnize Bahá'í marriages in that Province 689 An Act passed by the Legislature of the State of Texas, U.S.A., which makes it legal for Officers of the Bahá'í Spiritual Assemblies to perform Bahá'í marriages 690 Letter from Office of the Attorney General of Tennessee, U.S.A., expressing g an interpretation of the Constitution of Tennessee which makes it legal for Local Spiritual Assemblies to perform Bahá'í marriages s in that State 691 Attorney General of the State of South Carolina, U.S.A., interprets the marriage statutes of the State as applicable to the Chairman and Secretary of a Local Spiritual Assembly authorizing them to perform Baha marriages 692 Baha Marriag~ Certificate issued by the State of Washington, U.S.A 693 Resolution flied by the Spiritual Assembly of the Ba1A'is of Jackson,
Page 22Mississippi, U.S.A., which according to State Law enables the Assembly bly to perform legal marriages 694 Record of a Bahá'í Marriage-Certified, Cedar Rapids, Iowa, U.S.A 695 Minister's License authorizing the Chairman of the Spiritual Assembly of the Bahá'ís of Reno, Nevada to solemnize Baha marriages in the State of Nevada, U.S.A 696 Certified Copy of Marriage License issued by the Chairman of the Spiritual ual Assembly of the Bahá'ís of Houston, Texas, U.S.A 697 3. The Institution of the Mashriqu'1-A4hk&r699
Foreword, by Horace Holley 699The Spiritual Significance of the MaThriqu'1-A~ihk~r 700
The Mother Temple of Africa, by Isabel Sabri 705Hand of the Cause Arnatu'1-BaM Rfl~iyyih Kh6nurn Dedicates Mother
Temple of Africa, by Isobel Sabri 713The Mashriqu'l-Adhkar of the Antipodes, by Noel Walker 721
The Temple Foundation Ceremony 726The Mother Temple of Europe, by Ruprecit G. Kruger 733 Design for the Mother Temple of Europe 738
Hand of the Cause Amelia Collins Lays the Foundation Stone 739
The Temple Is Raised 741Inauguration of Temple Dependencies, by Beatrice Ashton 743
The Baha Home for the Aged, by I-Iarriett Wolcott 747
4. Bahá'í Calendar, Festivals and Dates of Historic Significance 749
Foreword 749Baha Feasts, Anniversaries and Days of Fasting 749
Baha Holy Days on Which Work Should be Suspended 750
Additional Material Gleaned from Nabil's Narrative (Vol. II) Regarding
the Baha Calendar 750Historical Data Gleaned from Nabil's Narrative (Vol. II) Regarding
Bahá'u'lláh 753Dates of Historic Significance During the First One Hundred and Nineteen
een Years of the Bahá'í Faith 756The Beginnings of Bahá'í Relationship with the United Nations 785
The Bahá'í International Community and the United Nations 788
Charter Revision Conference 788United Nations NonGovernmental Organizations Conferences 789
The Bahá'í Appeal to the United Nations789Endorsement of the Genocide Convention791 Proposals for Charter Revision Submitted to the United Nations by the
Bahá'í International Community 795References to World Order in the Bahá'í Writings 799 11. Appreciations of the Bahá'í Faith 803
1. Dowager Queen Marie of Rumania 8042. Professor E. 0. Browne, M.A., M.B., Cambridge University 806 3. Dr. J. Estlin Carpenter, D.Litt., Manchester College, Oxford 808 4. Rev. T. K. Cheyne, D.Litt., D.D., Oxford University 809 5. Professor Arminius Varnb6ry, Hungarian Academy of Pestli 809
6. Sir Valentine Chirol 8107. Professor Jowett, Oxford University 811 8. Alfred W. Martin, Society for Ethical Culture, New York 811 9. Professor James Darmesteter, ilcole des Irlautes Ltudes, Paris 812
10. Charles Baudouin 812
11. Dr. Henry II. Jessup, D.D 814 12. Right Hon. The Earl Curzon of Kedleston 815 13. Sir Francis Younghusband, K.C.S.I., K.C.I.E 816
14. British Weekly 816
15. Rev. J. Tyssul Davis, B.A 817
16. Leo Tolstoy 817
17. Dr. Auguste Forel, University of ZUrich 818 18. Professor Han Prasad Shastri, D.Litt 818 19. Professor Herbert A. Miller, Bryn Mawr College 818 20. Viscount Samuel of Carmel, G.C.B., G.B.E 819
21. Ernest Renan 820
22.Professor Norman Bentwich, Hebrew University, Jerusalem 821
23. Miss Helen Keller 821
24. Sir Flinders Petrie, Archaeologist 821
25. President Masaryk of Czechoslovakia 821
26. Archduchess Anton of Austria 822
27. Professor Dr. V. Lesny 822 28.David Starr Jordan, Late President, Leland Stanford University 822
29. Luther Burbank __
30. A. L. M. Nicolas 822
31. President Eduard Bene~ of Czechoslovakia 822
32. Sir Ronald Storrs, K.C.M.G., C.IB.E 823 33.Journal of the Royal Asiatic Society of Great Britain and Ireland 823 34. Mrs. Sarojinu Naidu 824
35. Jules Bois 824
36. Dr. Hewlett Johnson, Dean of Canterbury 825 37. Arnold Toynbee, Hon. D.Litt. Oxon 825 38. Sir Ramaswarni Mudaliar, K.C.S.I 825 39. Dr. Bliagavan Das 826 40. Dr. G. W. Carver 826 41.Professor Francesco Gabrieli, University of Rome 826 42. Dr. Marshall Wingfield, D.D., Litt.D 827 43. William 0. Douglas, Associate Justice, U. S. Supreme Court 827 44. Z. T. Ing, Chinese Consul in Nicaragua 827
45. Chikao Fujisawa 827
46. Dr. Marcus Bach, State University of Iowa 828 47. Dr. Arthur Christensen, University of Copenhagen 828 48. Sir S. Radhakrishnan 828 49. Dr. Nels F. S. Ferr6, Vanderbilt University Divinity School 828 50. Dr. John Haynes Holmes 828 51. Dionysios S. Devaris 829
52. Isabel Grinevskaya 829
53. Dr. Paul Hutchinson 829
54. Dane Rudhyar 829
55. Lao Russell 830
Page 2456. Upton Sinclair 330
57. XV. Warren Wagar 830 58.Colonel hi Pritlivi Bahadur Singli, Raja of Bajang (Nepal) 830
III. In Memoriam 831
Valiyu'lhh Varq~ 831
Amelia E. Collins 834
George Townshend 841
Corinne Knight True 846
Horace llotchkiss Holley 849
Clara Dunn 859
Juliet Thompson 862
Carrie Kinney 864
Harlan Foster Ober 866
Ijusayn Uskflhi 871
Albert R. Windust 873
Pritarn Singli 874
Louisa Mathew Gregory 876
Edith de Bons and Joseph de Bons 878
Di6.'u'llAh Asgliarz4dih 881
Beatrice Irwin 882
Victoria Bedikian 884
Abbasally Butt 885
Anthony Yuen Seto 886
Edith Sanderson 889
Annemarie Schweizer 890
Zarrintaj Afrtiklitih 891
Dr. K. M. Fozdar 892
MuIlA Alirnad A1-Mall4h 893
Alain LeRoy Locke 894
F. St. George Spendlove 895
Josephine Scott 899
Elsa Matilda Vento 900
Dr. John George Mitchell 901
Maude Elizabeth Todd Fisher 902
'Abdu'r-RahmTh Rushdi 905
'Abdu'1-FattTh ~abri 905
William Kenneth Christian 906
Salvador Tormo 908
Max Greeven 909
Jennie Ottilia Anderson 911
Louise M. Erickson 913
Elisabeth Hope Cheney 914
Shawkat 'Au Faraju'llTh 915
Roque Centurion Miranda 917
Fritzi Shaver 918
Farrukh loas 919
Amy Isabel McAllister 921
Ella W. Duffield 922
Frances Wells 923
Harry Edwin Ford 924
Dulcie Bums Dive 925
Cyrus Samandari 925
Edwin Whitaker Mattoon 926
Carl Sigurd Hdgberg 928
Page 254. Countries opened to the Bahá'í Faith 951 5. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Baha of Alaska 953 6. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Baha of the Arabian Peninsula 955 7. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Baha of Argentina 956 8. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Baha of Australia 956 9. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Austria 957 10. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Baha of Belgium 958 11. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the IBahá'ís of Bolivia 958 12. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Brazil 967 13. Directory of Localities where Baha reside tinder the jurisdiction of the National Spiritual Assembly of the Baha of the British Isles 968 14. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Baha of Burma 971 15. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Canada 972 16. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Baha of Central and East Africa 975 17. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Ceylon 992 18. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Baha of Chile 992
Page 2619. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Baha of Colombia 993 20. Directory of Localities where Baha reside tinder the jurisdiction of the
National Spiritual Assembly of the Bahá'ís of Costa Rica 993
21. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Cuba 995 22. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Baha of Denmark 995 23. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of the Dominican Republic 995 24. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Baha of Ecuador 996 25. Directory of Localities where Bahá'ís reside under the jurisdiction of the
National Spiritual Assembly of the Bali Wis of El Salvador 996
26. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Baha of Finland 996 27. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Baha of France 997 28. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Germany 997 29. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual AssenThly of the Bahá'ís of Guatemala 999 30. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Haiti 1000 31. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Honduras 1000 32. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of India 1000 33. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Baha of 'I6q 1004 34. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Italy 1005 35. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Jamaica 1006 36. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Luxembourg 1006 37. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Mexico 1007 38. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of the Netherlands 1007 39. Directory of Localities where Bahá'ís reside under the jurisdiction of the
National Spiritual Assembly of the Baha of New Zealand 1008
40. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Nicaragua 1008 41. Directory of Localities where Bahá'ís reside under the jurisdiction of the
National Spiritual Assembly of the Bahá'ís of North East Africa 1009
42. Directory of Localities where Bahá'ís reside under the jurisdiction of the
National Spiritual Assembly of the Baha of North East Asia 1011
43. Directory of Localities where Baha reside under the jurisdiction of the
National Spiritual AssenThly of the Baha of North West Africa 1013
44. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Baha of Norway 1018 45. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of PAkistzin 1018
Page 2746. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Panarn~ 1018 47. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Paraguay 1019 48. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Persia 1019 49. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Peru 1021 50. Directory of Localities where Baha reside under the jurisdiction of the NationM Spiritual Assembly of the Bahá'ís of Portugal 1021 51. Directory of Localities where Bahá'ís reside under the jurisdiction of the
National Spiritual Assembly of the Bahá'ís of South East Asia 1021
52. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Baha of the South Pacific 1027 53. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of South and West
Africa 1029
54. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Spain 1034 55. Directory of Localities where Baha reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Sweden 1034 56. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Switzerland 1035 57. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Turkey 1035 58. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of the United States of
America 1036
59. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Bahá'ís of Uruguay 1059 60. Directory of Localities where Bahá'ís reside under the jurisdiction of the National Spiritual Assembly of the Baha of Venezuela 1059 II.BalTh.'i Bibliography 1061
1. Bahá'u'lláh's BestKnown Writings 1061
2. The BTh's BestKnown Works 1062
3. Baha Publications of the United States of America 1063 a. Writings of Bahá'u'lláh 1063 b. Writings of 'Abdu'l-Bahá 1063 c.Compilations from the Writings of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá
Bah~ 1063d. Writings of Shoghi Fifendi 1063 e. The Bahá'í World 1063 f. Writings on the Bahá'í Faith 1063 g. Children's Literature 1065 h. Pamphlets 1065 i.Study Guides and Compilations for Group Study 1066 j. Administrative and Teaching Aids 1067 k. Music and Pictures 1067
4. Baha Publications of the British Isles 1067
a. Writings of Bahá'u'lláh 1067 b. Writings of 'Abdu'l-Bahá 1067 c. Compilations from the Writings of Bahá'u'lláh and 'Abdu'l-Bahá 1067 d. Writings of Shoghi Effendi 1067 e. Books about the Baha Faith 1068
Page 28f. Pamphlets 1068 g. Foreign Language Literature Pamphlets1068
5. Bahá'í Publications of Germany 1069a. Writings of Bahá'u'lláh 1069 b. Writings of 'Abdu'l-Bahá 1071 c. Compilations from the Writings of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá
Baha 1071d. Writings of Shoghi Effendi 1071 e. Writings on the Baha Faith including Books, Works for Children, Study Materials, etc 1071 f. Pamphlets 1071
6. Bahá'í Publications of Argentina 1072a. Writings of Bahá'u'lláh 1072 b. Writings of 'Abdu'l-Bahá 1072 c. Compilations from the Writings of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá
Baha 1072d. Writings of Shoghi Effendi 1072 e. Writings on the Bahá'í Faith 1072 f. Panwhlets 1072
7. Baha Publications of India 1072a. Writings of Bahá'u'lláh 1072 b. Writings of 'Abdu'l-Bahá 1073 c. Compilations from the Writings of Bahá'u'lláh, the Mb and 'Abdu'l-Bahá
Baha 1073d. Writings of Shoghi Effendi 1073 e. Writings on the Baha Faith including Books, Works for Children, Study Materials, etc 1073 f. Pamphlets 1075
8. Bahá'í Publications of Persia 1077a. Writings of Bahá'u'lláh 1077 b. Writings of 'Abdu'l-Bahá 1077 c. Writings of Shoghi Effendi 1077 d. Compilations from the Writings of Bahá'u'lláh, the BTh, 'Abdu'l-Bahá
Baha and Shoghi Effendi 10779. Baha Publications of Central and East Africa 1078
a. Writings of Bahá'u'lláh 1078 b. Compilations from the Writings of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá
Baha 1078c. Writings on the Bahá'í Faith including Books, Works for Children, Study Materials, etc 1078
10. Baha Publications of Brazil 1080a. Writings of Bahá'u'lláh 1080 b. Writings of 'Abdu'l-Bahá 1080 c. Compilations from the Writings of Bahá'u'lláh, the BAHA and 'Abdu'l-Bahá
Baha 1080d. Writings of Shoghi Effendi 1080 e. Writings on the Bahá'í Faith including Books, Works for Children, Study Materials, etc 1080
11. Baha Publications in Abyssinian (AnTharic)1080
12. Bahá'í Publications in Afrikaans 108014. Baha Publications in Aneityum (New Hebrides) 1082
Page 2915. Bahá'í Publications in Arabic 1082
a. Writings of Bahá'u'lláh 1082 b. Writings of'Abdu'1-Bah~ 1O8~ c. Writings of Shoghi Effendi 1082 d.Compilations from the Writings of Bahá'u'lláh, the BTh, 'Abdu'l-Bahá
Baha and Shoghi Fifendi 108216. Bahá'í Publications in Armenian 1083
17. Baha Publications in Aymar~ 1083
18. Bahá'í Publications in Balinese 1083
19. Bahá'í Publications in Bahá'í 1083
20. Ilah6,'i Publications in Baha 1083
21. Bahá'í Publications in Basque 1083
22. Bahá'í Publications in Batak 1083
23. Bahá'í Publications in Bemba 1084
24. Bahá'í Publications in Bengali 1084
25. I3ah&'i Publications in Blackfoot 1084
26. Bahá'í Publications in Bahá'í 1084
27. Baha Publications in Bugis 1084
28. Bahá'í Publications in Bugotu 1084
29. Bahá'í Publications in Bulgarian 1084
30. Bahá'í Publications in Burmese 1085
31. Baha Publications in Cebuano 1085
32. Bahá'í Publications in Cherokee 1085
33. Baha Publications in Chin 1085
34. Bahá'í Publications in Chinese 1085
35. Bahá'í Publications in Croatian 1087
36. Bahá'í Publications in Czech 1087
37. Bahá'í Publications in Danish 1087
38. Bahá'í Publications in Dayak 1087
39. Bahá'í Publications in Dutch 1088
40. Bahá'í Publications in English 1088
41. BahA'iPublicationsinEskimo 1089
42. Baha Publications in Esperanto 1089
a. Writings of Bahá'u'lláh 1089 Ii Writings of the Báb 1089 c. Writings of 'Abdu'l-Bahá 1089 d.Compilations from the Writings of Bahá'u'lláh and 'Abdu'l-Bahá 1089 e. Writings on the Baha Faith 1089
43. Baha Publications in Estonfan 1089
44. Bahá'í Publications in Fijian 1089
45. Bahá'í Publications in Finnish 1090
46. Bahá'í Publications in Flemish 1090
47. Bahá'í Publications in French 1090
a. Writings of Bahá'u'lláh 1090 b. Writings of the BTh 1090 c. Writings of 'Abdu'l-Bahá 1091 d.Compilations from the Writings of Bahá'u'lláh, the Bib and 'Abdu'l-Bahá
Baha 1091e. Writings of Slioghi Effendi 1091 f. Writings on the Bahá'í Faith 1091 g. Pamphlets 1091
48. Bahá'í Publications in Georgian 1093
49. Bahá'í Publications in Gerinan 1093
Page 3050.Bahá'í Publications in Gilbertese 1093
51.Bah&i Publications in Greek 1093
52.Bahá'í Publications in Guararn 1093
53.Bahá'í Publications in Hebrew 1094
54.BaM'i Publications in Houailou 1094
55.Bahá'í Publications in Hungarian 1094
56.Bahá'í Publications in Ibaloy (Igorot) 1094
57.Bah&i Publications in Iban (Sea Dayak) 1094
58.Bahá'í Publications in Icelandic 1094
59.Bahá'í Publications in Ilocano 1094
60.Bahá'í Publications in Indonesian 1094
61.Bahá'í Publications in Iroquois 1095
62.BaM'f Publications in Italian 1095
a. Writings of Bahá'u'lláh 1095 b. Writings of the BTh 1095 c. Writings of 'Abdu'l-Bahá 1095 d. Compilations from the Writings of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá
Baha 109563.Bahá'í Publications in Japanese 1096
64.Bah&f Publications in Javanese 1096
65.Bahá'í Publications in Kaili 1096
66.Bahá'í Publications in Khmer (Cambodian) 1096
67.Bah&i Publications in Korean 1096
68.Bah&i Publications in Kwara'ae (Mwala) 1098
69.Bahá'í Publications in Laotian 1098
70.Bahá'í Publications in Lapp 1098
71.Bahá'í Publications in Lengo 1098
72.Bahá'í Publications in Lifu 1098
73.Bah&i Publications in Luxemburgish 1098
74.Bahá'í Publications in Maltese 1098
75.Bah&i Publications in Maori 1099
76.Bahá'í Publications in Marathi 1099
77.Bahá'í Publications in Mare 1099
78.Bah&i Publications in Maya 1099
79.Bah&i Publications in Mentawai 1099
80.Bahá'í Publications in Miskito 1099
81.Bah&f Publications in Mordoff 1099
82.Bahá'í Publications in Navajo 1099
83.Bah&i Publications in Nias 1099
84.Bahá'í Publications in Norwegian 1099
a. Writings of Bahá'u'lláh 1099 b. Writings of 'Abdu'l-Bahá 1099 c. Compilations from the Writings of Bahá'u'lláh, the Nb and 'Abdu'l-Bahá
Baha 1100d. Writings on the Baha Faith 1100 e. Pamphlets 1100
85.BaM'i Publications in Nubian 1100
86.Bah&i Publications in Nyanja 1100
87.Bahá'í Publications in Ojibway 1100
88.Bah&i Publications in Oneida 1100
89.Bahá'í Publications in Ossete 1100
Page 3190.Bahá'í Publications in Pedi 1100
91.Bahá'í Publications in Perm (Ziryen) 1100
92.Bahá'í Publications in Persian 1101
93.Bahá'í Publications in Piedmontese 1101
94.Bahá'í Publications in Polish 1101
95.Bah6Yi Publications in Portuguese 1101
96.Bahá'í Publications in Punjabi 1101
97.Bah&i Publications in Pushtu 1101
98.Bahá'í Publications in Quechua 1101
99.Bahá'í Publications in Rama 1102
100. Baha Publications in Rarotongan Maori 1102
101. Bahá'í Publications in Rornani 1102
102. Baha Publications in Romansch 1102
103. Baha Publications in Roviana 1102
104. Bahá'í Publications in Rumanian 1102
1105. I3ahA'i Publications in Russian 1102
106. Bahá'í Publications in Samoan 1102
1107. Bahá'í Publications in Serbian 1104
108. Bahá'í Publications in Sesutho (Sutho, Suto) 1104
1109. Bahá'í Publications in Shironga 1104
1110. Bahá'í Publications in Shona 1104
111. Bahá'í Publications in Sindhl 1104
112. Bahá'í Publications in Sinhalese 1104
113. Baha Publications in Slovak 1105
114. Baha Publications in Somali 1105
115. Bahá'í Publications in Spanish 1105
a. Writings of Bahá'u'lláh 1105 b. Writings of 'Abdu'l-Bahá 1105
C. Writings of Shoghi Effendi 1105116. Bahá'í Publications in Sumo 1106
117. Bahá'í Publications in Sundanese 1106
118. Baki'i Publications in Swazi 1106
119. Bahá'í Publications in Swedish 1106
120. Bahá'í Publications in Tagalog 1106
121. Bahá'í Publications in Taloda 1106
122. Baha Publications in Tamil 1106
123. Bahá'í Publications in Tatar 1107
124. Bahá'í Publications in Tetum 1107
125. Baha Publications in Thai 1107
126. Bahá'í Publications in ThO 1107
127. Bahá'í Publications in Tigrigna 1107
128. Bahá'í Publications in Tongan 1107
129. Bahá'í Publications in Toradja 1107
130. Bahá'í Publications in Trukese 1107
131. Baha Publications in Turkish 1108
132. Bahá'í Publications in Ukrainian 1108
133. Bahá'í Publications in Urdu 1108
a. Writings of Bahá'u'lláh 1108 b. Writings of 'Abdu'l-Bahá 1108 c. Writings of Shoghi Effendi 1108 d. Writings on the Baha Faith 1108
134. Bahá'í Publications in Vietnamese (Annamese) 1110
135. Bahá'í Publications in Xosa 1110
Page 32136. Baha Publications in Yancuic Cualli Nahuati 1110
137. Baha Publications in Yiddish 1110139. Other Languages into which Bahá'í Literature has been translated 1111 140. Languages into which Bahá'í Literature is being translated 1112 141. Baha Literature for the Blind 1112 142. Bah&iPeriodicals 1116 143. References to the Baha Faith in Books and Pamphlets published under non-Bah&i Auspices 1118 144. References to the Baha Faith in Magazines by nonBahá'í Authors 1142 145. References to the Bahá'í Faith by Bahá'ís in non-Bahá'í Publications 1154 146. References to the Baha Faith in Encyclopedias and Reference Books 1155 HI. Transliteration of Oriental Words frequently used in Bahá'í Literature 1159 Guide to Transliteration and Pronunciation of the Persian Alphabet 1161 Notes on the Pronunciation of Persian Words 1161
IV. Definitions of Oriental Terms used in Bahá'í Literature 1163
PART FOUR1. The Old Churches and the New World-Faith, by George Townshend, M.A.
(Oxon) 11692. Baha'i: World Faith for Modern Man, by Arthur Dahi 1174 3. The Lord Is One, by Seymour Weinberg 1180 4. A Sampler from Maljmtd's Diary, by Marzieh Gail 1186 5. The Lord of Hosts Is His Name, by H. M. Bahá'í 1189
ILMusic 1207
III. Maps of Bahá'í Communities Mound the World:Progress Bahá'í World Crusade 1953 � 1958 Inside Front Cover
Progress Bahá'í World Crusade 1963Inside Back Cover
Page 33Frontispiece One � Resting Place of Shoghi Effendi, Guardian of the Bahá'í Faith, in the Great Northern Cemetery, London v Frontispiece Two � The Baha International Archives Building on Mount Carmel vii Frontispiece Three � Facsimile of the handwriting in English of Shoghi Effendi viii Frontispiece Four � Facsimile of the handwriting in Persian of Shoghi Efi'endi ix Views of Bahá'í at beginning of Shoghi Effendi's Ministry 3 Shrine of Bahá'u'lláh in Baha 4 Purification of the Uaram-i-Aqdas in Baha 6 Demolition of the House of the Covenant-breakers 7 Purification of the Ijaram-i-Aqdas 8 Views from the balcony of the Mansion of Bahá'u'lláh, Baha 11 Gates leading to the terraces at Baha 12 Two views of the long path in Babji 15 Entrance to the holiest Bahá'í Shrine in the world 16 Night view of the gardens surrounding the Shrine of Bahá'u'lláh at Baha, near
'Akka, Israel 18Night view showing illumination of the Shrine of the Báb, Mt. Carmel, Haifa, Israel 20 Aerial view of the BTh's Shrine on Mt. Carmel, Haifa, Israel 23 This circle of cypress trees existed in the days of Bahá'u'lláh 27
Shoghi Effendi's transformation of Mount Cannel 31
Shoghi Effendi's transformation of Mount Carmel 35
Terrace in front of the Báb's Shrine, Mount Carmel, Haifa 39
Shoghi Effendi's transformation of Mount Carmel 43
Ornamental peacocks in the Baha Gardens 47 Ornamentation in the Bahá'í Gardens 48 Reinterment of the remains of the father of Bahá'u'lláh, September 4, 1959, 51 Grave of the infant son of the Báb 51 The last photograph of Shoghi Effendi taken a few months before he passed away 58 "The priceless pearl", Shoghi Effendi, 'Abdu'l-Bahá'í eldest grandson 61 Birthplaceof the Guardian, in the prison-city of 'Akka 62 A little boy who became a spiritual king 65 Shoghi Effendi, taken during his early school years 66 The house of 'Abdu'l-Bahá in Haifa, as it appeared in His days 69 Shoghi Effendi in his childhood 73 The future Guardian, the grandson 'Abdu'l-Bahá used to call "0 My Shoghi!" 74 Shoghi Effendi as a young boy 77 The successor of the Master, a picture taken probably about the period when 'Abdu'l-Bahá PaM began His great journeys to the western world 81 Shoghi Effendi, the grandchild who was truly the secret essence of his grandfather 'Abdu'l-Bahá 82 Shoghi Effendi at the time of his studies in Beirut 85 This picture of Shoghi Effendi with Dr. J. E. Esslernont was taken when the Guardian was visiting him at his sanatorium in Bournernouth, circa 1920 � 1921 86 The class of 1920, Balliol College, Oxford 88 The Centre of the Covenant and the future Guardian 90 xxxiii
Page 34Facsimile of envelope addressed by Queen Marie of Rumania in her own handwriting ting to Shoghi Effendi, and which contained her first letter to him written on August 27, 1926, from Bran, her favourite residence 92 Facsimile of one of Her Majesty's written testimonials to the significance of the Bahá'í teachings 93 The future head of the Faith, while still a student 97 A photo of Shoghi Effendi taken probably during the years immediately before he became Guardian 106 Shoghi Effendi in oriental robes; before he went to study in England the Guardian used to dress in this manner 112 'Abdu'l-Bahá'í eldest grandson, Shoghi Effendi. "Look at his eyes, they are like clear water," said 'Abdu'l-Bahá 116 Shoghi Effendi in his early twenties 120 The inheritor of the burdens of 'Abdu'l-Bahá 124 Shoghi Fifendi as he appeared in the days when he acted as the Master's secretary, circa 1919 � 1920 131 Shoghi Effendi at the time he became Guardian of the Bahá'í Faith in 1921; taken in the garden of 'Abdu'l-Bahá'í home in Haifa 138 The house of 'Abdu'l-Bahá in Haifa where Shoghi Effendi lived for half a century and whence, for thirty-six years as Guardian he administered the affairs of the Bahá'í
Faith 150Entrance to the home of 'Abdu'l-Bahá in Haifa 150 Shoghi Effendi surveying the newly-laid gardens in Babji 158 Snapshot of Shoghi Effendi walking on Mount Carmel above the Shrine of the Báb 168 Shoghi Effendi walking in the gardens in Baha 178 A snapshot showing Shoghi Effendi, in 1956, standing in the garden gate of the Master's house. He was directing the placing of the coffin of an old servant in the funeral cortege that was about to leave for the Bahá'í Cemetery 188 The eagle surmounting Shoghi Effendi's grave 206 Chapel in the cemetery where the funeral service for Shoghi Effendi took place on
November 9, 1957 208Hearse arriving at the chapel, followed by the car of Abdu'l-Bahá R(j~iyyih KhAnurn, accompanied by Amelia Collins 210 The coffin containing the remains of the beloved Guardian is carried into the chapel 210 Baha enter the chapel for the funeral service 211 A hushed and sorrowing throng filled the chapel to overflowing 212 One of the believers reading from the Sacred Writings. The coffin of Shoghi Effendi was placed in front of the bank of flowers shown on the right 212 The coffin being borne from the chapel 214 Entrance to the Great Northern London Cemetery in Barnet where the Guardian of the Bahá'í Faith is buried 215 Led by his widow, the Hands of the Cause follow Shoghi Fifendi to the grave 217 Many hundreds of Baha'is, from the British Isles and all over the world, attended the funeral 217 Stunned by their great loss, men, women and children follow the hearse to the grave 219 In front of the hearse at the graveside Rfi~iyyih KbAnum speaks to her fellow Hands 219 Grief stricken farewells take place as the Bahá'ís file past the coffin of their Guardian at the foot of his open grave 221 Embowered in flowers the beloved of so many faithful hearts is laid to rest 223 An ocean of flowers lapped the newly-made grave after the funeral service was over 224 Completed monument showing the Greek Corinthian style capital so much admired by the Guardian 226
Baha Shrine (Maxwell Home in Canada) 244Hands of the Cause meet with President Ben Zvi of Israel 250 President Tubman of Liberia visits the Bahá'í Shrines in Haifa 250 State of Israel, District Commissioner of Haifa, acknowledges the change of management ment in the Israel Branches of various Baha National Spiritual Assemblies previously under the management of Shoghi Effendi, Guardian of the Baha
Faith 254New International Archives Building 256
National Spiritual Assembly of the Bahá'ís of Argentina, 1962 � 1963 259 National Spiritual Assembly of the Bahá'ís of Bolivia, 1962 � 1963 259 National Spiritual Assembly of the Bahá'ís of Brazil, 1962 � 1963 260 National Spiritual Assembly of the Bahá'ís of Chile, 1961 � 1962 260 National Spiritual Assembly of the Baha of ColonThia, 1962 � 1963 261
National Spiritual Assembly of the Bahá'ís of Costa Rica, 1961 � 1962 261
National Spiritual Assembly of the Bahá'ís of Cuba, 1962 � 1963 262 National Spiritual Assembly of the Baha of the Dominican Republic, 1962 � 1963 262 National Spiritual Assembly of the Bahá'ís of Ecuador, 1962 � 1963 263
National Spiritual Assembly of the Bahá'ís of El Salvador, 1961 � 1962 263
National Spiritual Assembly of the Baha of Guatemala, 1962 � 1963 264 National Spiritual Assembly of the Bahá'ís of Haiti, 1962 � 1963 264 National Spiritual Assembly of the Baha of Honduras, 1961 � 1962 265 National Spiritual Assembly of the Baha of Jamaica, 1962 � 1963 265 National Spiritual Assembly of the Baha of Mexico, 1961 � 1962 266 National Spiritual Assembly of the Bahá'ís of Nicaragua, 1962 � 1963 266 National Spiritual Assembly of the Bahá'ís of Panam6, 1962 � 1963 267 National Spiritual Assembly of the Bahá'ís of Paraguay, 1962 � 1963 267 National Spiritual Assembly of the Bahá'ís of Peru, 1962 � 1963 268 National Spiritual Assembly of the Baha of Uruguay, 1961 � 1962 268 National Spiritual Assembly of the Bahá'ís of Veneznela, 1962 � 1963 269 National Spiritual Assembly of the Baha of the United States, 1961 � 1962 271 National Spiritual Assembly of the Baha of Alaska, 1962 � 1963 271 National Spiritual Assembly of the Baha of Canada, 1961 � 1962 272 National Spiritual Assembly of the Bahá'ís of Austria, 1961 � 1962 275 National Spiritual Assembly of the Bahá'ís of Belgium, 1962 � 1963 275 National Spiritual Assembly of the Baha of the British Isles, 1962 � 1963 276 National Spiritual Assembly of the Baha of Denmark, 1962 � 1963 276 National Spiritual Assembly of the Bahá'ís of Finland, 1962 � 1963 277 National Spiritual Assembly of the Bahá'ís of France, 19624963 277 National Spiritual Assembly of the Bahá'ís of Germany, 1962 � 1963 278 National Spiritual Assembly of the Bahá'ís of Italy, 1962 � 1963 278 National Spiritual Assembly of the Baha of Luxembourg, 1962 � 1963 279 National Spiritual Assembly of the Bahá'ís of Holland, 1962 � 1963 279 National Spiritual Assembly of the Bahá'ís of Norway, 1962 � 1963 280 National Spiritual Assembly of the Baha of Portugal, 1962 � 1963 280 National Spiritual Assembly of the Bahá'ís of Spain, 1962 � 1963 281 National Spiritual Assembly of the Bahá'ís of Sweden, 1962 � 1963 281 National Spiritual Assembly of the Bahá'ís of Switzerland, 1962 � 1963 282 National Spiritual Assembly of the Bahá'ís of Central and East Africa, 19624963 286
National Spiritual Assembly of the Bahá'ís of North East Africa, 1962 � 1963 288
National Spiritual Assembly of the Baha of South and West Africa, 1962 � 1963 289 National Spiritual Assembly of the Bahá'ís of Iran, 1958 291 Destruction of the National Ijaziratu'1-Quds of the Bahá'ís of Persia 293 Persecution of the Baha Faith in Ir6n 294 Destruction of the House of the Báb in Shittz 295
Page 36National Spiritual Assembly of the Baha of Arabia, 1958 296 National Spiritual Assembly of the Bahá'ís of Turkey, 1962 � 1963 297 National Spiritual Assembly of the Bahá'ís of India, 1962 � 1963 ~98 National Spiritual Assembly of the Bahá'ís of P6kistAn, 1962 � 1963 300 National Spiritual Assembly of the Baha of Burma, 1961 � 1962 301
National Spiritual Assembly of the Baha of South East Asia, 1962 � 1963 302
National Spiritual Assembly of the Bahá'ís of North Fast Asia, 1962 � 1963 303
National Spiritual Assembly of the Bahá'ís of Australia, 1959 � 1960 306
National Spiritual Assembly of the Baha of New Zealand, 1961 � 1962 307
National Spiritual Assembly of the Bahá'ís of the South Pacific Islands, 1962 � 1963 308 First Intercontinental Conference at the midway point of the Ten Year Plan held in
Kampala, Uganda 310Arnatu'1-Bah~ Rfl~iyyih KhAnurn opens the African Intercontinental Conference 312
Hand of the Cause William Sears greeting delegates at the beginning of the
African Intercontinental Conference 313Baha pioneers in Africa who were present at the Intercontinental Conference 313 Hands and Board Members during the Intercontinental Conference in Kampala 314 The gift of the Guardian to the Kampala Temple 315 Bahá'ís gathered at Temple site 316
Temple Foundation Ceremony 316
National Baha Archives, Kampala, Uganda 318 Abdu'l-Bahá has lunch with the Baha at Mengo Social Centre, Kampala 318 Bahá'ís from Formosa, Tonga Islands, Japan and Indonesia who attended the
Australian Intercontinental Conference 319Hands of the Cause and other friends attending the Australian Intercontinental
Conference 320Foundation Ceremony at site of the Australian Baha Temple i21 Hand of the Cause Clara Dunn placing a silver casket with the plaster from the prison room occupied by the BTh in MTh-Kfi in the foundations of the Mother Temple of the Pacific 322 Baha enter the Conference, Chicago 323 Shoghi Effendi's map at the midway point of the Crusade, explained by Hand of the
Cause Ugo Giachery 324Bahá'ís who offered to pioneer, Chicago 324 Hands of the Cause who attended the European Bahá'í Intercontinental Conference 325
Baha attending the European Intercontinental Conference 326
Messe-Kongresshalle, Frankfurt aIM 327 Bahá'ís who offered to pioneer during the European Intercontinental Conference 328 Victoria Memorial Hall, Singapore, Malaya where the fifth Conference of the midway point of the Ten Year Crusade was held 329 Hands of the Cause and other friends attending the Asian Intercontinental Baha
Conference 330Some of those who responded to the call of Shoghi Effendi for pioneers 331 National Ija4ratu'1-Quds of Colombo, Ceylon; Quito, Ecuador; and Rangoon,
Burma 336National Ijaziratu'1-Quds of Havana, Cuba; Rome, Italy; Santiago, Chile; Lima, Peru; Tegucigalpa, Honduras; and Regional Headquarters of Northeast Asia in
Tokyo, Japan 340Facsimile of the last page of the original Proclamation document issued by the Hands of the Cause to the Bahá'í world on November 25, 1957 344 National Ua4ratu'1-Quds of Northwest Africa (Regional Headquarters), Tunis, Tunisia; Copenhagen, Denmark; Montevideo, Uruguay; Managua, Nicaragua; and Oslo, Norway 350
Page 37National Ijazfratu'1-Quds of Bogota, Colombia; Luxembourg Yule, Luxembourg; Madrid, Spain; Auckland, New Zealand; Istanbul, Turkey; and Buenos Aires,
Argentina 356National Ua4ratu'1-Quds of Vienna, Austria; The Hague, Holland; La Paz, Bolivia; Anchorage, Alaska; PanamA City, Panama; and Regional Headquarters of Southeast Asia, Djakarta, Indonesia 360 National Ijaziratu'1-Quds of London, England; Brussels, Belgium; Rio de Janeiro,
Brazil and Bern, Switzerland 366National I-Jaziratu'1-Quds of Port-au-Prince, Haiti; Regional Headquarters of Bahrayn, Persian Gulf; Guatemala City, Guatemala; San Jos&, Costa Rica; Regional I-Ieadquarters of South Pacific Islands, Suxza, Fiji; and Caracas,
Venezuela 370National Ijazfratu'1-Quds of Karachi, PAkistAn; Asuncidn, Paraguay; Stockholm,
Sweden; Mexico City, Mexico; and Regional Headquarters of South and West
Africa, Johannesburg, South Africa 374 Hands of the Cause of God 379.394 National Hazfratu'1-Quds of San Salvador, El Salvador; Ciudad Trujillo, Dominican Republic; Lisbon, Portugal, and Helsingfors, Finland 396 Members of the first elected International Baha Council, June 25, 1961 398 President William Tubman of Liberia being received by Mr. Charles Wolcott on behalf of the World Centre, June, 1962 400 Baha Shrine and Archives dominate the city of Haifa 402 The Heart of the World Administrative Centre of the Bahá'í Faith 404 The Great Arc stretching from East to West 404 Pivotal Point of the Arc 405 View of the Arc 405 The mountain before the Archives was built 406
Shoghi Effendi's Transformation of Mount Carmel407
Tympanum of the east fa9ade of the Archives building 408 Two views of the new gardens on Mount Carmel 410 Immense star designs climb up the steep slope of the mountain above the Archives 411 Rear view of the International Archives Building412 Facade of the International Archives 412 Entrance to the Archives 414 Stained-glass window at the rear of the Archives building 415
Building the Archives 416
The Archives takes shape 417
Work in Qijampo, Italy on the International Bahá'í Archives Building 418
Tiles from Holland and stone from Italy 420 Precision of Italian craftsmen reflected in International Archives Building 421
Views of Shoghi Effendi's Transformation of Mount Carmel 423
Baha Archives 425The interior of the International Bahá'í Archives on Mount Carmel 426 Views of the Interior of the International Baha Archives on Mount Carmel 427
Original Tablets of Bahá'u'lláh 428
Original Tablets of Bahá'u'lláh 429
Relics of Bahá'u'lláh 431
Relics of the Báb 431 Relics of 'Abdu'l-Bahá 431 Some Relics of 'Abdu'l-Bahá 432
Objects of Historical Interest 432
Robes of Bahá'u'lláh 434
The Guardian's Things 434
Page 38'Abdu'l-Bahá 436
'Abdu'l-Bahá in London � Woking Mosque 439
'Abdu'l-Bahá in London 440'Abdu'l-Bahá in Stuttgart, Germany 444
'Abdu'l-Bahá with youth in Chicago � 1912 447 'Abdu'l-Bahá addressing friends at ceremonies on occasion of laying the foundation stone of the Mother Temple of the West, May 1, 1912 448 Knight of Bahá'u'lláh Pouva Murday, Chagos Archipelago, Indian Ocean 450
Knight of Bahá'u'lláh Roif Haug, Crete 450
Knight of Bahá'u'lláh Eskil Ljungberg, Faroe Islands 451
Knights of Bahá'u'lláh Jarneson and Gale Bond, Franklin, NorthWest Territory,
Canada 451Knight of Bahá'u'lláh Elsa Grossmann, Frisian Islands 452
Knight of Bahá'u'lláh Haig Kevorkian, Gal&pagos Islands, Pacific Ocean 452 Knight of Bahá'u'lláh Mirza Vakil, Kuria-Muria Islands, Indian Ocean 453
Knights of Bahá'u'lláh Ada Schott and Elizabeth Hopper, Madeira Islands 454
Knight of Bahá'u'lláh K~ini1 'Abbas, Seychelles Islands 455
Knight of Bahá'u'lláh KamMi Sarvist~ni, Socotra Islands, Indian Ocean, with his wife and child 456 Knight of Bahá'u'lláh Elizabeth Stamp, St. Helena Island 456
Knight of Bahá'u'lláh Paul Adams, Spitzbergen 457
Mexican Baha Teaching Conference held in San Miguel de Allende, 1958 458
Seventh National Convention of the Bahá'ís of Central and East Africa, Mbale,
Uganda, April 1962 482National Convention of the Bahá'ís of North East Africa, Cairo, Egypt, April 1958 484 Fifth National Convention of the Bahá'ís of North West Mrica, Victoria, British
Cameroons, April 1960 485Sixth National Convention of the Bahá'ís of South and West Africa, Salisbury,
Southern Rhodesia, April 1961 486Sixth National Convention of the Bahá'ís of Alaska, Anchorage, April 1962 488 Second National Convention of the Bahá'ís of Argentina, Buenos Aires, April 1962 490 First National Convention of the Bahá'ís of Bolivia, La Paz, April 1961 491 Second National Convention of the Baha of Brazil, Rio de Janeiro, April 1962 492 Thirteenth National Convention of the Baha of Canada, Toronto, Ontario,
April 1960 494First National Convention of the Bahá'ís of Chile, Santiago, April 1961 496 Second National Convention of the Bahá'ís of Colombia, Bogota, April 1962 497 First National Convention of the Bahá'ís of Costa Rica, San Jose, April 1961 498 National Convention of the Bahá'ís of Cuba, Havana, April 1962 499 National Convention of the Baha of the Dominican Republic, Santo Domingo,
April 1962 500First National Convention of the Baha of Ecuador, Quito, April 1961 501 Second National Convention of the Bahá'ís of El Salvador, San Salvador, April 1962 501 First National Convention of the Bahá'ís of Guatemala, Guatemala City, April 1961 502 National Convention of the Baha of Haiti, Port-au-Prince, April 1962 502 Second National Convention of the Bahá'ís of Honduras, Tegucigalpa, April 1962 503 National Convention of the Baha of Jamaica, Kingston, April 1962 504 Second National Convention of the Baha of Mexico, Mexico City, April 1962. 504 Second National Convention of the Baha of Nicaragua, Managua, April 1962 508 First National Convention of the Baha of the Republic of Panama, Panama City,
April 1961 510Second National Convention of the Bahá'ís of Paraguay, Asuncion, 1962 510
Page 39First National Convention of the Bahá'ís of Peru, Lima, April 1961 512 Second National Convention of the Bahá'ís of Uruguay, Montevideo, April 1962 515
First National Convention of the Baha of Venezuela, April 1961 515
Second National Convention of the Bahá'ís of Arabia, April 1958 516
Third National Convention of the Baha of Burma, Rangoon, April 1961 517 Thirty-third National Convention of the Baha of India, New Delhi, May 1962 518 First National Convention of the Bahá'ís of South East Asia, Djakarta, Indonesia, 1957 520 Sixth National Convention of the Baha of North East Asia, Tokyo, Japan,
April 1962 520First National Convention of the Bahá'ís of P6kistAn, Karachi, April 1957 522
Twenty-ninth National Convention of the Baha of Persia, April 1962 524
Fourth National Convention of the Bahá'ís of Turkey, Istanbul, April 1962 525 National Convention of the Bahá'ís of Australia, Sydney, April 1960 526 Fifth National Convention of the Bahá'ís of New Zealand, Auckland, April 1961 527 Fourth National Convention of the Bahá'ís of the South Pacific Islands, Suva, Fiji,
April 1962 528First National Convention of the Bahá'ís of Austria, Vienna, April 1959 530 Fortieth National Convention of the Baha of the British Isles, London, April 1962 530 First National Convention of the Baha of Denmark, Copenhagen, April 1962 531 First National Convention of the Bahá'ís of Finland, Helsinki, April 1962 532
Fifth National Convention of the Baha of France, April 1962 533
National Convention of the Bahá'ís of Germany, Frankfurt aIM, April 1962 533 First National Convention of the Bahá'ís of Italy, Rome, April 1962 534 First National Convention of the Baha of Holland, The Hague, April 1962 535 First National Convention of the Baha of Portugal, Lisbon, April 1962 536 First National Convention of the Baha of Spain, Madrid, April 1962 536 First National Convention of the Bahá'ís of Sweden, Stockholm, April 1962 539 First National Convention of the Bahá'ís of Switzerland, Bern, April 1962 540 First Summer School of Japan, held in Takarazuka, August 1957 698 Aerial view of the first Bahá'í House of Worship in the Western Hemisphere 701 Gardens surrounding the Bahá'í House of Worship, Wilmette, illinois, U.S.A 702 Terraced steps leading up from the gardens surrounding the Bahá'í House of Worship in Wilmette, Illinois, to the large circular staircase surrounding the building 703
The beautiful first African Bahá'í Temple 704
Water was the first problem; drilling took place at the foot of Kikaya Hill and at a depth of 150 feet an abundant supply was tapped in October 1957 707 The superstructure and dome of the Temple, as well as the lantern, were well advanced by September 1959 71~ Baha of many races and nationalities proceeding to the Mother Temple of Mrica for the Service of Dedication, January 14, 1961 714 Inaugural service of the Mother Temple of Africa715 Dedication of the Mother Temple of Africa 716 Public dedication of the first Bahá'í House of Worship in Africa 717 Prayers of Bahá'u'lláh and 'Abdu'l-Bahá, psalms and hymns, sung by an a cappella choir contributed greatly to the beauty and solemnity of the inaugural service 718 Portraits of the Báb and Bahá'u'lláh shown in the Temple 719
Baha House of Worship, Australia 720Construction of Baha Temple, Sydney, Australia722 Section of Lantern being placed in Position 724 The Lantern on the Dome shown in Position 725 Gathering for the Dedication 726
Page 40Hand of the Cause Abdu'l-Bahá Rfiljiyyih KNnum dedicating the Australian Matriqu'1-Agihk6r, September 16, 1961 728 Dedication of the Mother Temple of the Pacific730 Publicity in the Australian press relating to the first Baha Temple of the Pacific area, completed in 1961 731 Model of the Bahá'í Temple erected in the heart of Europe, near Frankfurt aIM 734
Excavating the Foundations 736Panoramic view showing situation of the first European Bahá'í House of Worship at Langenhain, near Frankfurt a/M, Germany 738 Hand of the Cause Amelia Collins, representing the World Centre of the Faith, at dedication of the Mother Temple of Europe, November 20, 1960 739 Bahá'í Temple in the heart of Europe, completed Spring 1963 740 Riclitfest ceremony at the Bahá'í Temple 741 Bahá'í Home for the Aged, Wilmette, III., U.S.A742 Hand of the Cause Horace 1-lolley addressing the audience at the laying of the cornerstone tone of the Baha Home for the Aged in Wilmette on April 5, 1958 744 The main sitting room of the Bahá'í Home where residents gather for tea and evening entertainment 745 Enclosed garden of the Bahá'í Home for the Aged, where residents can enjoy being out of doors in an atmosphere of seclusion and peace 746 The small sitting room provided for residents of the Bahá'í Home for the Aged so that they can entertain relatives and friends in privacy 747
Bahá'í Youth Group of Karachi, PAkistAn 760Students of Chonnarn National University attending Bahá'í Study Class in Kwangju,
Korea 761Hand of the Cause Rfil)iyyih KhAnum with children and friends at the Baha School in
Nha-be, Central Vietnam 761Bahá'í Youth with Hand of the Cause Mother Dunn, Yerrinbool Summer School,
Australia 765Bahá'í children who conducted the Sunday morning devotional session at a Suva
Convention 765Nfir Bahá'í School, Port Vila, New Hebrides Islands 766 Bahá'í Youth and Children attending the first historic Alaskan Convention, Anchorage rage 767
Senior Bahá'í Youth Group attending Davison Baha School 771
Hand of the Cause Herrnann Grossmann with the Bahá'í Children's Group of
Otavalo, Ecuador 777Italo-Swiss Youth Winter School held in Goldiwil, Switzerland 780
Bahá'í Youth Sun'iner School in Schlitz, near Fulda, Germany 781 Festival of Faith (Cow Palace, San Francisco, California on June 15, 1955) 787
Pomona Valley Festival of Faith 790President of the Human Rights Commission receives Baha delegates (United
Nations Building, New York City) 793United Nations Day Committee of Moulmein, Burma794
Valiyu'llAh Varq~ 833First Spiritual Assembly of the Baha of Djibouti, French Somaliland, April 1955.. 954
Page 42First Spiritual Assembly of the Bahá'ís of Mogadisojo, Italian Somaliland, April 1955 954 First Spiritual Assembly of the Baha of Nassau, Bahama Islands, April 1955 962 First Spiritual Assembly of the Baha of Kwangju, Chollanarndo, Korea, April 1956 962 First Spiritual Assembly of the Bahá'ís of Zaouiat Cheickh, Morocco, April 1960, composed entirely of Moroccans, mostly of the famous Berber race 970 First Spiritual Assembly of the Bahá'ís of Nenana, Alaska, April 1963 970 First Spiritual Assembly of the Baha of Apia, Western Samoa, April 1957 978 First Spiritual Assembly of the Bahá'ís of Georgetown, British Guiana, South
America, April 1955 978Baha of Papeete, Tahiti, 1955 986 Delegates from the Congo who attended the 1962 Convention of the National Spiritual Assembly of the Bahá'ís of Central and East Africa 986 First Spiritual Assembly of the Bahá'ís of Lorn~, French Togoland, April 1955 994 First Spiritual Assembly of the Bahá'ís of Praja, Cape Verde Islands, April 1957 994 First Spiritual Assembly of the Baha of Pondicherry, India, April 1963 1002 First Spiritual Assembly of the Baha of Medina, New Ireland, Bismarck Archipelago, ago, April 1960 1002 First Spiritual Assembly of the Bahá'ís of Karikal, India, April 1960 1010 First Spiritual Assembly of the Baha of Honiara, British Solomon Islands, April 1957 1010 First Spiritual Assembly of the Bahá'ís of Palma de Mallorca, Balearic Islands,
April 1956 1017First Spiritual Assembly of the Bahá'ís of Monte Carlo, Monaco, April 1955 1017 First Spiritual Assembly of the Baha of Port-of-Spain, Trinidad, British West
Indies, April 1957 1024First Spiritual Assembly of the Bahá'ís of Zanzibar, Zanzibar, April 1955 1024 First Spiritual Assembly of the Bahá'ís of Diii, Portuguese Timor, April 1958 1031 First Spiritual Assembly of the Baha of Casablanca, Morocco, 1954 1031 First Spiritual Assembly of the Bahá'ís of Aba, Nigeria, April 1959 1038 First Spiritual Assembly of the Bahá'ís of Plinom Penh, Cambodia, April 1959 1038 First Spiritual Assembly of the Bahá'ís of Whitehorse, Yukon Territory, Canada,
April 1959 1045First Spiritual Assembly of the Baha of Palermo, Sicily, April 1958 1045 First Spiritual Assembly of the Bahá'ís of West Island, Cocos-Keeling Islands, South
Pacific, April 1960 1052First All-Indian Spiritual Assembly of the Bahá'ís of Brazil, composed of members of the Kiriri Tribe, Lagoa Grande, State of Baha, 1962 1052 First Spiritual Assembly of the Bahá'ís of Palembang, Sumatra, Indonesia, April 1962 1058 First Spiritual Assembly of the Baha of Sintang, Kalirnantan Barat, West Indonesian sian Borneo, April 1959 1058 First Spiritual Assembly of the Baha of Bangli, Bali, Indonesia, April 1958 1064 First Spiritual Assembly of the Bahá'ís of Sukabumi, West Java, Indonesia, April 1962 1064 First Spiritual Assembly of the Baha of the Makah Indian Reservation, Washington, U.S.A., April 1963 1070 First Spiritual Assembly of the Baha of Peigan Indian Reserve, Alberta, Canada,
April 1961 1070First Spiritual Assembly of the Baha of Juan Fernandez Island, Chile, April 1955 1076 First Spiritual Assembly of the Bahá'ís of Paget, Bermuda Islands, April 1956 1076
Bahá'ís of Macao 1081
First Spiritual Assembly of the Bahá'ís of Taipei, Taiwan, 1958 1081 First Spiritual Assembly of the Baha of Ceuta, Spanish Morocco, April 1955 .... 1086 First Incorporated Spiritual Assembly of the Bahá'ís of Nicosia, Cyprus, October 20, 1959 1086
Page 43First Spiritual Assembly of the Bahá'ís of Bontain, South Celebes, Indonesia,
April 1959 1092First All-Indian Bahá'í Community of Ecuador 1097
Local Spiritual Assembly of the Baha of Jankohuyo, Bolivia, 1959 1097 First Spiritual Assembly of the Bahá'ís of Victoria, British Cameroons, West Africa,
April 1954 1103First Spiritual Assembly of the Baha of Santa Cruz de Tenerife, Canary Islands,
April 1955 1103Group of Bahá'ís of Abajang, Gilbert Islands, standing in front of meeting house 1109 Group of Baha of Sikkim, October, 1957 1109 First Spiritual Assembly of the Baha of Salisbury, Southern Rhodesia, April 1955 1115 First Spiritual Assembly of the Baha of Terceira Island, Azores, April 1958 1115 First Spiritual Assembly of the Bahá'ís of Nuku'alofa, Tonga Islands, April 1958 1120 First Spiritual Assembly of the Baha of Usumbura, Ruanda-Urundi, April 1957 1120 First Spiritual Assembly of the Bahá'ís of Tananarive, Madagascar, April 1957 1126 First Spiritual Assembly of the Bahá'ís of Agana, Guam, April 1956 1126 First Spiritual Assembly of the Baha of Larnin, Gambia, April 1955 1132 First Spiritual Assembly of the Bahá'ís of Victoria, Hong Kong, April 1956 1132 First Spiritual Assembly of the Baha of Luanshya, Northern Rhodesia, April 1956 1138 First Spiritual Assembly of the Baha of Belize, British Honduras, Central America,
April 1958 1138First Bahá'í of the famous Gypsy Race (left rear) to be welcomed in Almada, Portugal, 1962 1144 Descendants of the Incas form first indigenous local Baha Assembly, 1962, Pampa
Cruz, Peru 1144First Spiritual Assembly of the Baha of Brunei Town, Brunei, April 1957 1150 First Spiritual Assembly of the Bahá'ís of St. Pierre, R6union Island, April 1955 1150 Some of the Bahá'ís in Mbabane, Swaziland, 19551156 Some members of the Baha Community of the Seychelles Islands, November 1956.. 1156
Page 44THIS volume of The Bahá'í World, the thirteenth to be published in thirty-seven years, must be regarded as the memorial volume to the Guardian of the Bahá'í Faith, who passed away on November 4, 1957. Inaugurated, supervised and edited by Shoghi Effendi himself, The Bahá'í World is a true reflection of that ordered and brilliant mind which brought the far-flung IRah&i world community to the state of cohesion and achievement it now enjoys and laid the foundation upon which future generations of Baha may, for centuries to come, build with assurance and enthusiasm.
Volume XIII, in its illustrations as well as in its text, ranges over the entire planet, recording events and activities during a period of nine years dedicated to a crusade "unsurpassed in its potentialities in the spiritual annals of mankind." The record of this great Ten Year Crusade (the first year being dealt with in the previous volume) is a befitting testimony to the inspired leadership and truly herculean labours of the beloved Guardian of the Baha Faith during the thirty-six years of his ministry. Like all previous volumes it contains those "historic facts and fundamental principles that constitute the distinguishing features of the Message of Bahá'u'lláh h to this age."
The existence of so many evidences of a newly revealed Faith and Gospel for a humanity arrived at a turning point in its spiritual and social evolution has profound significance for the non-Bah6Yi, and the book is a basic document for the student or scholar who desires to investigate the world religion founded by the Báb and Bahá'u'lláh. For in these pages the reader encounters both the revealed Word in its spiritual power, and the response which that utterance has evoked during the first one-hundred-and-twenty years of the Baha era.
He will find what is unparalleled in religious history � the unbroken continuity of a divine Faith from the Manifestation onward through four generations of human experience; he will be able to apprehend how impregnable are the foundations of the Baha World Order, which are none other than the life and teachings of the Báb and Bahá'u'lláh, the Life and interpretation of 'Abdu'l-Bahá, and its divinely ordained Administrative Order, the development of which has been the supreme task of Shoghi Effendi's ministry.
It is the avowed faith of Bahá'ís that this Revelation has established upon earth the spiritual impulse and the definite principles necessary for social regeneration and the attainment t of one true religion and social order throughout the world. In The Bahá'í World, therefore, those who seek a higher will and wisdom than man possesses may learn how, amid the trials and tribulations of a decadent society, a new age, propelled by divine purpose, has begun to emerge from the world of the spirit into the realm of human action and belief
Page 46This volume is the result of the labours of many Baha'is, too numerous to mention individually, but special appreciation is due to Mrs. Marion Hofman, who collected and organized most of the material used in the International Survey of Current Bahá'í Activities, and to the following members of Bahá'í World Corn-mittees mittees appointed by the United States National Assembly who collected and organized most of the remaining material used in this volume: 1954 � 1958 Mrs. Beatrice 0. Ashton
Dr. Garreta BuseyMrs. William C. 1-lenning Mrs. Eleanor S. Hutchens
Miss Charlotte lvi. LinfootUPON the spiritual foundation established by Bahá'u'lláh during the forty year period of His Mission (1853 � 1892), there stands today an independent religion represented by over twelve thousand local communities of believers. These communities geographically are spread throughout all five continents.
In point of race, class, nationality and religious origin, the followers of Bahá'u'lláh exemplify well-nigh the whole diversity of the modern world. They may be characterized as a true cross section of humanity, a microcosm which, for all its relative littleness, carries within it individual men and women typifying the macrocosm of mankind.
None of the historic causes of association served to create this worldwide spiritual community. Neither a common language, a common blood, a common civil government, a common tradition nor a mutual grievance acted upon Bahá'ís to supply a fixed center of interest 012 a goal of material advantage. On the contrary, membership in the Bahá'í community in the land of its birth even to this day has been a severe disability, and outside of Persia the motive animating believers has been in direct opposition to the most inveterate prejudices of their environment.
The Cause of Bahá'u'lláhhas moved forward without the reinforcement of wealth, social prestige or other means of public iniluence.
Every local Baha community exists by the voluntary association of individuals who consciously overcome the fundamental sane-tions tions evolved throughout the centuries to justify the separations and antagonisms of human society. In America, this association means that white believers accept the spiritual equality of their Negro fellows.
In Europe, it means the reconciliation of Protestant and Catholic upon the basis of a new and larger faith.
In the Orient, Christian,believers must stand apart from the rigid exclusiveness into which each was born.
The central fact to be noted concerning the nature of the Baha Faith is that it contains a power, fulfilled in the realm of conscience, which can reverse the principal momentum of modern civilization � the drive toward division and strife � and initiate its own momentum moving steadily in the direction of unity and accord. It is in this power, and not in any criterion upheld by the world, that the Faith of Bahá'u'lláh has special significance.
The forms of traditional opposition vested in nationality, race, class and creed are not the oniy social chasms which the Faith has bridged. There are even more implacable, if less visible differences between types and temperaments, such as flow inevitably from the contact of rational and emotional individuals, of active and passive dispositions, undermining capacity for cooperation in every organized society, which attain mutual understanding and harmony in the Baha community.
For personal congeniality, the selective principle elsewhere continually op
Page 2erative within the field of voluntary action, is an instinct which Bahá'ís must sacrifice to serve the principle of the oneness of mankind. A Bahá'í community, therefore, is a constant and active spiritual victory, an overcoming of tensions which elsewhere come to the point of strife. No mere passive creed nor philosophic gospel which need never be put to the test in daily life has produced this world fellowship devoted to the teachings of Bahá'u'lláh.
The basis of self-sacrifice on which the Baha community stands has created a religious society in which all human relations are transformed from social to spiritual problems.
This fact is the door through which one must pass to arrive at insight of what the Faith of Bahá'u'lláh means to this age.
The social problems of the age are predominantly political and economic.
They are problems because human society is divided into nations each of which claims to be an end and a law unto itself and into classes each of which has raised an economic theory to the level of a sovereign and exclusive principle. Nationality has become a condition which overrides the fundamental humanity of all the peoples concerned, asserting the superiority of political considerations over ethical and moral needs. Similarly, economic groups uphold and promote social systems without regard to the quality of human relationships experienced in terms of religion.
Tensions and oppositions between the different groups are organized for dominance and not for reconciliation. Each step toward more complete partisan organization increases the original tension and augments the separation of human beings; as the separation widens, the element of sympathy and fellowship on the human level is eventually denied.
In the Bahá'í community the same tensions and instinctive antagonisms exist, but the human separation has been made impossible. The same capacity for exclusive doctrines is present, but no doctrine representing one personality or one group can secure a hearing. All believers alike are subject to one spiritually supreme sovereignty in the teachings of Bahá'u'lláh. Disaffected individuals may withdraw.
The community remains.For the Bahá'í teachings are in themselves principles of life and they assert the supreme value of humanity without doctrines which correspond to any particular environment or condition. Thus members of the Bahá'í community realize their tensions and oppositions as ethical or spiritual problems, to be faced and overcome in mutual consultation. Their faith has convinced them that the "truth" or "right" of any possible situation is not derived from partisan victory but from the needs of the community as an organic whole.
A Baha community endures without disruption because only spiritual problems can be solved. When human relations are held to be political or social problems they are removed from the realm in which rational will has responsibility and influence. The ultimate result of this degradation of human relationships is the frenzy of desperate stiife � the outbreak of inhuman war.
Tur RENEWAL OP FAITH"Therefore the Lord of Mankind has caused His holy, divine Manifestations to come into the world.
lie has revealed His heavenly books in order to establish spiritual brotherhood, and through the power of the Holy Spirit has made it possible for perfect fraternity to be realized among mankind."
� 'ABDU'L-BAHÁ In stating that the Cause of Bahá'u'lláh is an independent religion, two essential facts are implied.
The first fact is that the Bahá'í Cause historically was not an offshoot of any prior social principle or cornnmnity. The teachings of Bahá'u'lláh are no artificial synthesis assembled from the modern library of international truth, which might be duplicated from the same sources. Bahá'u'lláh created a reality in the world of the soul which never before existed and could not exist apart from Him.
The second fact is that the Faith of Baha'-. 11Th is a religion, standing in the line of true religions: Christianity, Ishrn, Hinduism, Judaism, and other prophetic Faiths.
Its existence, like that of early Christianity, marks the return of faith as a direct and personal experience of the will of God. Because the divine xviii itself has been revealed in terms of human reality, the followers of Bahá'u'lláh are confident that their personal limitations can be transformed by an inflow of spiritual reinforcement from the higher world.
It isVIEW OF BAHA AT BEGINNING OF SHOGHI EFFENDI'S MINISTRY
Photograph shows Baha in the 1920's. Left to right: House occupied by the Covenant-breakers, , Balcony of the Mansion, Entrance to Bahá'u'lláh's Tomb, Pilgrim House.
The same view thirty years later showing transformation made by Shoghi Effendi.
Page 4The entrance to the Holy Tomb as it appeared after the passing of 'Abdu'l-Bahá.
The same view some years later, showing transformation made by the Guardian. Other embellishments were added later.
Page 5for the privilege of access to the source of reality that they forego reliance upon the darkened self within and the unbelieving society without.
The religious education of Baha revolutionizes their inherited attitude toward their own as well as other traditional religions.
To Baha, religion is the life and teachings of the prophet. By identifying religion with its founder, they exclude from its spiritual reality all those accretions of human definition, ceremony and ritualistic practice emanating from followers required from time to time to make compromise with an unbelieving world. Furthermore, in limiting religion to the prophet they are able to perceive the oneness of God in the spiritual oneness of all the prophets. The Baha born into Christianity can wholeheartedly enter into fellowship with the IBah&i born into Muhammadanism because both have come to understand that Christ and Mubammad reflected the light of the one God into the darkness of the world. If certain teachings of Christ differ from certain teachings of Moses or Mubammad, the Bahá'ís know that all prophetic teachings are divided into two parts: one, consisting of the essential and unalterable principles of love, peace, unity and cooperation, renewed as divine commands in every cycle; the other, consisting of external practices (such as diet, marriage and similar ordinances) conforming to the requirements of one time and place.
This Baha teaching leads to a profounder analysis of the process of history.
The followers of Bahá'u'lláh derive mental integrity from the realization made so clear and vivid by 'Abdu'l-Bahá that true insight into history discloses the uninterrupted and irresistible working of a Providence not denied nor made vain by any measure of human ignorance and unfaith.
According to this insight, a cycle begins with the appearance of a prophet or manifestation of God, through whom the spirits of men are revivified and reborn. The rise of faith in God produces a religious community, whose power of enthusiasm and devotion releases the creative elements of a new and higher civilization.
This civilization comes to its fruitful autumn in culture and mental achievement, to give way eventually to a barren winter of atheism, when strife and discord bring the civilization to an end.
Underthe burden of immorality, dishonor and cruelty marking this phase of the cycle, humanity lies helpless until the spiritual leader, the prophet, once more returns in the power of the Holy
Spirit.Its reading of the present interprets these world troubles, this general chaos and confusion, as the hour when the renewal of religion is no longer a racial experience, a rebirth of one limited area of human society, but the destined unification of humanity itself in one faith and one order.
It is by the parable of Lie vineyard that Bahá'ís of the Christian West behold their tradition and their present spiritual reality at last inseparably joined, their faith and their social outlook identified, their reverence for the power of God merged with intelligible grasp of their material environment.
A human society which has substituted creeds for religion and armies for truth, even as all ancient prophets foretold, must needs come to abandon its instruments of violence and undergo purification until conscious, humble faith can be reborn.
THE BASIS OF UNITY"The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee." � PAHA'U'LLI&H Faith alone, no matter how wholehearted and sincere, affords no basis on which the organic unity of a religious fellowship can endure. The faith of the early Christians was complete, but its degree of liner conviction when projected outward upon the field of action soon disclosed a fatal lack of social principle. Whether the outer expression of love implied a democratic or an aristocratic order, a communal or individualistic society, raised fundamental questions after the crucifixion of the prophet which none had authority to solve.
TheBahá'í teaching has this vital distinction, that it extends from the realm of conscience and faith to the realm of social action. It confirms the substance of faith not merely as a source of individual development but as a definitely ordered relationship to the community.
Those who inspect theAppearance of the gardens adjacent to the Tomb of Bahá'u'lláh at the time of Shoghi Effendi's passing in November 1957. Beyond the screen of tall trees on the left is the house occupied by enemies of the Faith since 1892.
View after demolition of the house and the completion of the same garden to the wall surrounding the Mansion of Bahá'u'lláh. On the right is the Holy Tomb. This picture was taken in the spring of 1958.
Page 7AIMS AND PURPOSES OF THE BAHÁ'Í FAITH 7
DEMOLITION OF THE HOUSE OF THE COVENANT-BREAKERSOn the right is the roof of the Tomb of Bahá'u'lláh, the Holiest Spot in the Bahá'í world. The upper story of the Mansion xvhere He passed away is seen on the left.
This building was demolished under the supervision of the Hands of the Cause in December 1957. Shoghi Effendi had planned to supervise this long-anticipated work personally.
Page 8Along these two walls of the Mansion of Bahá'u'lláh at Baha were situated buildings formerly occupied by enemies of the Faith.
Above: Star design in garden created by Shoghi Effendi.
Below: Extension of the garden to meet northern wall of Mansion.
Page 9superficially may deny its claim to be a religion for the reason that it lacks most of the visible marks by which religions are recognized. But in place of ritual or other formal worship it contains a social principle linking people to a community, the loyal observance of which makes spiritual faith coterminous with life itself. The Baha, having no professional clergy, forbidden ever to have a clergy, understand that religion, in this age, consists in an "attitude toward God reflected in life." They are therefore conscious of no division between religious and secular actions.
The inherent nature of the community created by Bahá'u'lláh has great significance at this time, when the relative values of democracy, of constitutional monarchy, of aristocracy and of communism are everywhere in dispute.
Of the Bahá'í community it may be declared definitely that its character does not reflect the communist theory. The rights of the individual are fully safeguarded and the fundanmntal distinctions of personal endowment natural among all people are fully preserved.
Individual rights, however, are interpreted in the light of the supreme law of brotherhood and not made a sanction for selfishness, oppression and indifference.
On the other hand, the Bahá'í order is not a democracy in the sense that it proceeds from the complete sovereignty of the people, whose representatives are limited to carrying out the popular will. Sovereignty, in the Bahá'í community, is attributed to the Divine prophet, and the elected representatives of the believers in their administrative function look to the teachings of Bahá'u'lláh for their guidance, having faith that the application of His universal principles is the source of order throughout the comnmnity. Every Bahá'í administrative body feels itself a trustee, and in this capacity stands above the plane of dissension and is free of that pressure exerted by factional groups.
The local community on April 21 of each year elects by universal adult suffrage an administrative body of nine members called the Spiritual AssenThly.
This body, with reference to all Bahá'í matters, has sole power of decision.
It represents the collective conscience of the community with respect to Baha activities.
Its capacity and power are supreme within certain definite limitations.
The various states and provinces unite, through delegates elected annually according to the principle of proportionate representation, in the formation of a
National Spiritual AssemblyThis National Spiritual Assembly, likewise composed of nine members, administers all national Baha affairs and may assume jurisdiction of any local matter felt to be of more than local importance. Sriritual Assemblies, local and national, combine an executive, a legislative and a judjelal function, all within the limits set by the
Baha teachings. Theyhave no resemblance to religious bodies which can adopt articles of faith and regulate the processes of belief and worship. They are primarily responsible for the maintenance of unity within the Bahá'í community and for the release of its collective power in service to the Cause.
Membership in the Bahá'í community is granted, on personal declaration of faith.
Since the passing of 'Abdu'l-Bahá in 1921 fifty-six National
Spiritual Assemblieshave come into being, the members of which will elect, in 1963, the Universal House of Justice, a consunirnation which will perfect the administrative order of the Faith and create, for the first time in history, an elected international authority representing a worldwide community united in a single Faith.
Bahá'ís maintain their contact with the source of inspiration and knowledge in the sacred writings of the Faith by continuous prayer, study and discussion.
No believer can ever have a finished, static faith any more than he can arrive at the end of his capacity for being. The community has but one meeting ordained in the teachings � the general meeting held every nineteen days given in the new calendar established by the Btt.
This Nineteen Day Feastis conducted simply and informally under a program divided into three parts.
The first part consists in reading of passages from writings of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá � � a devotional meeting. Next follows general discussion of Baha activities � the business meeting of the local community. Mter the consultation, the community breaks bread together and enjoys fellowship.
The experience which Baha is receive through participation in-their spiritual world order is unique and cannot be paralleled in
Page 10any other society. Their status of perfect equality as voting members of a constitutional body called upon to deal with matters which reflect, even though in miniature, the whole gamut of human problems and activities; their intense realization of kinship with believers representing so wide a diversity of races, classes and creeds; their assurance that this unity is based upon the highest spiritual sanction and contributes a necessary ethical quality to the world in this age � all these opportunities for deeper and broader experience confer a privilege that is felt to be the fulfillment of life.
THE SPiRIT OF THE NEW"If man is left in his natural state, he will become lower than the animal and continue to grow more ignorant and imperfect.
The savage tribes of Central Africa are evidence of this. Left in their natural condition, they have stink to the lowest depths and degrees of barbarism, dimly groping in a world of mental and moral obscurity.
... God has purposed that the darkness of the world of nature shall be dispelled and the imperfect attributes of the natal self be effaced in the effulgent reflection of the Sun of Truth."
� 'ABDU'L-BAI-1A The complete text of the llah&i sacred writings has not yet been translated into English, but the present generation of believers has the supreme privilege of possessing the fundamental teachings of Bahá'u'lláh, together with the interpretation and lucid commentary of 'Abdu'l-Bahá, and more recently the exposition made by Shoghi Effendi of the teachings concerning the world order which Bahá'u'lláh came to establish. Of special significance to Baha of Europe and America is the fact that, unlike Christianity, the Cause of Bahá'u'lláh rests upon the Prophet's own words and not upon a necessarily incomplete rendering of oral tradition. Furthermore, the commentary and explanation of the Baha gospel made by 'Abdu'l-Bahá preserves the spiritual integrity and essential aim of the revealed text, without the inevitable alloy of human personality which historically served to corrupt the gospel of Jesus and Muhammad. The Baha'i, moreover, has this distinctive advantage, that his approach to the teachings is personal and direct, without the veils interposed by any human intermediary.
The works which supply the Bahá'í teachings to English-reading believers are The Kitáb-i-Iqdn (Book of Certitude), in which Bahá'u'lláh revealed the oneness of the Prophets and the identical foundation of all true religions, the law of cycles according to which the Prophet returns at intervals of approximately one thousand years, and the nature of faith; Hidden Words, the essence of truths revealed by Prophets in the past; prayers to quicken the soul's life and draw individuals and groups nearer to God;
Tablets of Bahá'u'lláh(TarAzit, Tablet of the World, Kalim6t, Tajalliy6t, Bish&r4t, ]~r~q6it), which establish social and spiritual principles for the new era; Three
Tablets of Bahá'u'lláh(Tablet of the Branch, Kitáb-i-'Ahd, Lawi~-i-Aqdas), the appointment of 'Abdu'l-Bahá as the Interpreter of Bahá'u'lláh's teachings, the Testament of Bahá'u'lláh, and His message to the Christians; Epistle to the Son of the WoLf, addressed to the son of a prominent Persian who had been a most ruthless oppressor of the believers, a Tablet which recapitulates many teachings Bahá'u'lláh had revealed in earlier works. The significant Tablets addressed to rulers of Europe and the Orient, as well as to the heads of American Republics, about the year 1870, summoning them to undertake measures for the establishment of Universal Peace have been, in selected excerpts, incorporated by Shoglii Effendi in his book,
The Promised Day Is Gorne.The largest and most authentic body of Bahá'u'lláh's Writings in the English language consists of the excerpts chosen and translated by Shoghi Effendi, and published under the title of Gleanings from the Writings of
Bahá'u'lláh.by Bahá'u'lláh, Shoghi Effendi has similarly given to the Baha Community in recent years a wider selection and a superb rendering of devotional passages revealed by Bahá'u'lláh.
The published writings of 'Abdu'l-Bahá are: Some Answered Questions, dealing with the lives of the Prophets, the interpretation of Bible prophecies, the nature of man, the true principle of evolution and other philosophic subjects; Mysterious Forces of Civilization, a work addressed to the people of Persia about fifty years ago to show them the way to
Page 11VIEW FROM THE BALCONY OF THE MANSION OF BAHÁ'U'LLÁH, BAHA
Photograph shows completion of Shoghi Effendi's plan, carried out after his passing upper right hand path is third terrace.
Extension of the original garden in area occupied by house of enemies which was demolished.
Page 12The two gates at the beginning of the long path which runs from north to south.
The three gates and stairs mounting up to the third terrace completed after Shoghi Effendi's passing.
Page 13AIMS AND PURPOSES OF THE BAHÁ'Í FAITH 13
sound progress and true civilization; Tablets of 'Abdu'l-Bahá, three volumes of excerpts from letters written to individual believers and Baha communities, which illumine a vast range of subjects; Promulgation of Universal Peace, from stenographic records of the public addresses delivered by 'Abdu'l-Bahá to audiences in Canada and the United States during the year 1912; The Wisdom of 'Abdu'l-Bahá, a similar record of His addresses in Paris; 'Abdu'l-Bahá in London; and reprints of a number of individual Tablets, especially that sent to the Committee for a Durable Peace, The Hague, Holland, in 1919, and the Tablet addressed to the late Dr. Forel of Switzerland. The Will and Testament left by 'Abdu'l-Bahá has special significance, in that it provided for the future development of Bahá'í administrative institutions and the Guardianship.
The most comprehensive selection of the Writings of Bahá'u'lláh and 'Abdu'l-Bahá. now available in the English language is Bahá'í World
Faith.To these writings has now been added the book entitled Bahá'í Administration, consisting of the general letters written by Shoghi Effendi as Guardian of the Faith since the Master's death in 1921, which explain the details of the administrative order of the Faith, and his letters on World Order, which make clear the social principles imbedded in Bahá'u'lláh's
Revelation.These latter letters were in 1938 published in a volume entitled The World
Order of Bahá'u'lláh.Here the Guardian defines the relation of the Faith to the current social crisis, and sums up the fundamental tenets of the Baha Faith.
It is a work which gives to each believer access to a clear insight on the significance of the present era, and the outcome of its international perturbations, incomparably more revealing and at the same time more assuring than the works of students and statesmen in our times.
After laying the basis of the administrative order, and explaining the relations between the Faith of Bahá'u'lláh and the current movement and events which transform the world, the Guardian has written books of more general Baha import.
In The Advent of Divineexpounded the significance of 'Abdu'l-Bahá'í teaching plan for North America against a background of ethical and social regeneration required for Baha service today. The Promised Day Is Come examines the history of the Faith in its early days when the world repudiated the Mb and Bahá'u'lláh and inflicted supreme suffering upon them and their followers, and develops the thesis that war and revolution come as penalty for rejection of the Manifestation of God.
In 1944, the centenary year of the Faith, the Guardian produced in God Passes By the authentic historical survey of the evok~tion of the Faith from its origin.
The literature has also been enriched by Shoghi Effendi's translation of The Dawn-Breakers, Nabil's Narrative of the Early Days of the Baha Revelation, a vivid eyewitness account of the episodes which resulted from the announcement of the Báb on May 23, 1844.
When it is borne in mind that the term "religious literature" has come to represent a wide diversity of subject matter, ranging from cosmic philosophy to the psychology of personal experience, from efforts to understand the universe plumbed by telescope and microscope to efforts to discipline the passions and desires of disordered human hearts, it is clear that an attempt to summarize the Baha teachbgs would indicate the limitations of the person making the summary rather than offer possession of a body of sacred literature touching the needs of man and society at every point.
The study of Baha writing does not lead to any simplified program either for the solution of social problems or for the development of human personality. Rather should it be likened to a clear light which ilkimines whatever is brought under its rays, or to spiritual nourishment which gives life to the spirit. The believer at first chiefly notes the passages which seem to confirm his own personal beliefs or treat of subjects close to his own previous training. This natural but nevertheless unjustifiable over-sinroiification of the nature of the Faith must gradually subside and give way to a deeper realization that the teachings of Bahá'u'lláh are as an ocean, and all personal capacity is but the vessel that must be refilled again and again. The sum and substance of the Faith of Bahá'ís is not a doctrine, not an organization, but their acceptance of
Bahá'u'lláh as Manifestationmystery of a unity that is general, not particular, inclusive, not exclusive, and limited in its gradual extension by no boundaries drawn in the social world nor arbitrary limitations accepted by habits formed during generations lacking a true spiritual culture.
What the believer learns reverently to be grateful for is a source of wisdom to which he may turn for continuous mental and moral development � a source of truth revealing a universe in which man's life has validpurpose and assured realization. Iluinan history begins to reflect the working of a beneficent Providence; the sharp outlines of material sciences gradually fade out in the light of one fundamental science of life; a profounder sociology, connected with the inner life, little by little displaces the superficial economic and political beliefs which like waves dash high an instant only to subside into the moveless volume of the sea.
"The divine reality," 'Abdu'l-Bahá has said, "is unthinkable, limitless, eternal, immortal and invisible. The world of creation is bound by natural law, finite and mortal. The infinite reality cannot be said to ascend or descend. It is beyond the understanding of man, and cannot be described in terms which apply to the phenomenal sphere of the created world.
Man, then, is in extreme need of the only power by which he is able to receive help from the divine reality, that power alone bringing him into contact with the source of all life.
"An intermediary is needed to bring two extremes into relation with each other. Riches and poverty, plenty and need: without an intermediary there could be no relation between these pairs of opposites.
So we can say that there must be a Mediator between God and man, and this is none other than the Holy Spirit, which brings the created earth into relation with the 'Unthinkable One,' the divine reality.
The divine reality may be likened to the sun and the Holy Spirit to the rays of the sun. As the rays of the sun bring the light and warmth of the sun to the earth, giving life to all created things, so do the Manifestations bring the power of the Holy Spirit from the divine Sun of Reality to give light and life to the souls of men."
In expounding the teachings of Bahá'u'lláh to public audiences in the West, 'Abdu'l-Bahá. frequently encountered the attitude that, while the liberal religionist might well welcome and endorse such tenets, the Baha teachings after all bring nothing new, since the principles of Christianity contain all the essentials of spiritual truth. The believer whose heart has been touched by the Faith so perfectly exemplified by 'Abdu'l-Bahá feels no desire for controversy, but must needs point out the vital difference between a living faith and a passive formula or doctrine. What religion in its renewal brings is first of all an energy to translate belief into life. This impulse, received into the profoundest depths of consciousness, requires no startling "newness" of concept or theory to be appreciated as a gift from the divine world.
It carries its own assurance as a renewal of life itself; it is as a candle that has been lighted, and in comparison with the miracle of light the discussion of religion as a form of belief becomes secondary in importance. Were the Bahá'í Faith no more than a true revitalization of the revealed truths of former religions, it would by that quickening quality of inner life, that returning to God, still assert itself as the supreme fact of human experience in this age.
For religion returns to earth in order to reestablish a standard of spiritual reality. It restores the quality of human existence, its active powers, when that reality has become overlaid with sterile rites and dogmas which substitute empty shadow for substance.
In the person of the Manifestation it destroys all those imitations of religion gradually developed through the centuries and suimmons humanity to the path of sacrifice and devotion.
Revelation, moreover, is progressive as well as periodic. Christianity in its original essence not only relighted the candle of faith which, in the years since Moses, had become extinguished � it amplified the teachings of Moses with a new dimension which history has seen exemplified in spread of faith from tribe to nations and peoples.
Bahá'u'lláh has given religion its world dimension, fulfilling the fundamental purpose of every previous Revelation.
I-us Faith stands as the reality within Christianity, within Isl6m, within the religion of Moses, the spirit of each, but expressed in teachings which relate to all mankind.
The Baha Faith, viewed from within, is religion extended from the individual to embrace humanity. It is religion universalized;
Page 15Above: From the new terrace, near the Shrine of Bahá'u'lláh, looking south.
Below: The gate at the other end of the same path, looking north.
Page 16ENTRANCE TO THE HOLIEST BAHÁ'Í SHRINE IN THE WORLD
Shoghi Effendi greatly beautified the surroundings of the Tomb of Bahá'u'lláh in Babji, near 'Akka, during the last years of his life.
The new door of oak, with carved gilded rosettes, was made in Italy.
Page 17its teaching for the individual, spiritually identical with the teaching of Christ, supplies the individual with an ethics, a sociology, an ideal of social order, for which humanity in its earlier stages of development was not prepared. Individual fuhullinent has been given an objective social standard of reality, balancing the subjective ideal derived from religion in the past. Bahá'u'lláh has removed the false distinctions between the "spiritual" and "material" aspects of life, due to which religion has become separate from science, and morality has been divorced from all social activities.
The whole arena of human affairs has been brought within the realm of spiritual truth, in the light of the teaching that materialism is not a thing but a motive within the human heart.
The Bahá'í learns to perceive the universe as a divine creation in which man has his destiny to fulfill under a beneficent Providence whose aims for humanity are made known through Prophets who stand between man and the Creator. He learns his true relation to the degrees and orders of the visible universe; his true relation to God, to himself, to his fellow man, to mankind.
The more he studies the Bahá'í teachings, the more he becomes imbued with the spirit of unity, the more vividly he perceives the law of unity working in the world today, indirectly manifest in the failure xvhich has overtaken all efforts to organize the principle of separation and competition, directly manifest in the power which has brought together the followers of Bahá'u'lláh in East and West. He has the assurance that the world's turmoil conceals from worldly minds the blessings long foretold, now forgotten, in the sayings which prophesied the coming of the Kingdom of God on earth.
The Sacred Literatureof the Bahá'í Faith conveys enlightenment. It inspires life. It frees the mind.
It disciplines the heart.For believers the Word is not a philosophy to be learned, but the sustenance of being throughout the span of mortal existence.
"The Bahá'í Faith," SlioghiEffendi stated in a recent letter addressed to a public official, "recognizes the unity of God and of His Prophets, upholds the principle of an unfettered search after truth, condemns all forms of superstition and prejudice, teaches that the fundamental purpose of religion is to promote concord and harmony, that it must go hand-in-hand with science, and that it constitutes the sole and ultimate basis of a peaceful, an ordered and progressive society.
It inculcates the principle of equal opportunity, rights and privileges for both sexes, advocates compulsory education, abolishes extremes of poverty and wealth, recommends the adoption of an auxiliary international language, and provides the necessary agencies for the establishment and safeguarding of a permanent and universal peace."
Those who, even courteously, would dismiss a Faith so firmly based, will have to admit that, whether or not by their test the teachings of Bahá'u'lláh are "new", the world's present plight is unprecedented, came without warning save in the utterances of Bahá'u'lláh and 'Abdu'l-Bahá, and day by day discloses dangers which strike terror to the responsible student of current affairs. Humanity itself now seems to share the prison and exile which an unbelieving generation inflicted upon the Glory of God many years ago.
A BACKGROUND OF HEROICYou are the bearers of the name of God in this Day. You have been chosen as the repositories of His mystery. It behooves each one of you to manifest the attributes of God, and to exen7pZIfy by your deeds and words the signs of His righteousness, His power and gloiy. Ponde; the words of Jesus addressed to His disciples, as He sent them forth to propagate the Cat~se of God."
� Tim BAnThe words of Bahá'u'lláh differ in the minds of believers from the words of philosophers because they have been given substance in the experience of life itself. The history of the Faith stands ever as a guide and commentary upon the meaning and influence of the written text.
This history, unfolded contemporaneously with the rise of science and technology in the West, reasserts the providential element of human existence as it was reasserted by the spiritual consecration and personal suffering of the prophets and disciples of former times.
Page 18Night view of the gardens surrounding the Shrine of Bahá'u'lláh at Baha, near 'Akka, Israel.
There are ninety-six lamp standards in the gardens.
The world of Is1~m one hundred years ago lay in a darkness corresponding to the most degraded epoch of Europe's feudal age. Between the upper and nether millstones of an absolutist state and a materialistic church, the people of Persia were ground to a condition of extreme poverty and ignorance.
The pomp of the civil and religious courts glittered above the general ruin like firedamp on a rotten log.
In that world, however, a few devoted souls stood firm in their conviction that the religion of Mu1~arnmad was to be purified by the rise of a spiritual hero whose coming was assured in their interpretation of His gospel.
This remnant of the faithful one by one became conscious that in 'A1f-MuI~arnrnad, since known to history as the Báb (the "Gate"), their hopes had been realized, and under the Wit's inspiration scattered themselves as His apostles to arouse the people and prepare them for the restoration of IslAm to its original integrity. Against the BTh and His followers the whole force of church and state combined to extinguish a fiery zeal which soon threatened to bring their structure of power to the ground.
The ministry of the Báb covered only the six years between 1844 and His martyrdom by a military firing squad in the public square at Tabrfz on July 9, 1850.
In the BTh's own written message He interpreted His mission to be the fulfillment of past religions and the heralding of a world educator and unifier, one who was to come to establish a new cycle.
Most of the Báb's chosen disciples, and many thousands of followers, were publicly martyred in towns and villages throughout the country in those years.
The seed, however, had been buried too deep in hearts to be extirpated by any physical instrument of oppression.
After the BTh's martyrdom, the weight of official wrath fell upon ~Jusayn-'Ali, around whom the BThis centered their hopes.
Ijusayn-'All was imprisoned in TihrAn, exiled toBag~d6.d, from BaglidAd sent to Constantinople under the jurisdiction of the SultAn, exiled by the Turkish government to Aciri-anople, and at length imprisoned in the desolate barracks at 'Akka In 1863, while delayed outside of Bagfid64 for the preparation of the caravan to be dispatched to Constantinople, Ijusayn-'A1I established His Cause among the Báb's who insisted upon sharing His exile. Ills declaration was the origin of the Bahá'í Faith in which the B&b's Cause was fulfilled.
The Báb's who accepted ~usayn-'A1i as Bahá'u'lláh (the Glory of God) were fully conscious that His mission was not a development of the BThI movement but a new Cause for which the Báb had sacrificed His life as the first of those who recognized the Manifestation or Prophet of the new age.
During forty years of exile and imprisonment, Bahá'u'lláh expounded a gospel which interpreted the spiritual meaning of ancient scriptures, renewed the reality of faith in God and established as the foundation of human society the principle of the oneness of mankind.
This gospel came into being in the form of letters addressed to individual believers and to groups in response to questions, in books of religious laws and principles, and in communications transmitted to the kings and rulers calling upon them to establish universal peace.
This sacred literature has an authoritative commentary and interpretation in the text of 'Abdu'l-Bahá'í writings during the years between Bahá'u'lláh's ascension in 1892 and 'Abdu'l-Bahá'í departure in 1921, Bahá'u'lláh having left a testament naming 'Abdu'l-Bahá (His eldest son) as the Interpreter of His Book and Center of His Covenant.
The imprisonment of the Bahá'í community at 'Akka ended at last in 1908, when the Young Turks party overthrew the existing political r6girne.
For three years prior to the first World War, 'Abdu'l-Bahá, then nearly seventy years of age, journeyed throughout Europe and America, and broadcast in public addres ses and innumerable intimate gatherings the new spirit of brotherhood and world unity penetrating His very being as the consecrated Servant of Baha. The significance of 'Abdu'l-Bahá'í commentary and explanation is that it makes mental and moral connection with the thoughts and social conditions of both East and West.
Dealing with matters of religious, philosophical, ethical and sociological nature, 'Abdu'l-Bahá expounded all ques-lions in the light of His conviction of the oneness of God and the providential character of human life in this age.
The international Bahá'ícomnumity, grief-stricken and appalled by its loss of the wise and loving "Master" in 1921, learned with profound gratitude that 'Abdu'l-Bahá. in a xviii and testament had provided for the continuance and future development of the Faith. This testament made clear the nature of the Spiritual Assemblies established in the text of Bahá'u'lláh and inaugurated a new center for the widespread connunity of believers in the appointment of His grandson, Shoghi Effendi, as Guardian of the Baha Faith.
During the years of general confusion since 1921, the Bahá'í community has carried forward the increasing work of internal consolidation and administrative order and has become conscious of its collective responsibility for the promotion of the gospel of Bahá'u'lláh.
In addition to the task of establishing the structure of local and national Spiritual Assemblies, the believers have translated Bahá'í literature into many languages, have sent teachers to all parts of the world, and have comnieted
Baha Houses of WorshirIn the general letters issued to the BaU'i community by Shoghi Effendi in order to execute the provisions of 'Abdu'l-Bahá'í testament, believers have been given what they are confident is the most profound and accurate analysis of the prevailing social disorder and its true remedy in the World Order of Bahá'u'lláh.
Page 20Night view showing illumination of the Shrine of the Bib, Mt. Carmel, Haifa, Israel.
Page 21THESE are the melodies, sung by Jestis, Son of Mary, in accents of majestic power in the Rigiv6n of the Gospel, revealing those signs that must needs herald the advent of the Manifestation after I-Tim. In the first Gospel according to Matthew it is recorded: And when they asked Jesus concerning the signs of His coming, He said unto them: "Im-mediately after the oppression I of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the earth shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coining in the clouds of heaven with power and great glory.
And he shall send his angel with a great sound of a trumpet."2 Rendered into the Persian tongue,3 the purport of these words is as follows: When the oppression and afflictions that are to befall mankind will have come to pass, then shall the sun be withheld from shining, the moon from giving light, the stars of heaven shall fall upon the earth, and the pillars of the earth shall quake.
At that time, the signs of the Son of man shall appear in heaven, that is, the promised Beauty and Substance of life shall, when these signs have appeared, step forth out of the realm of the invisible into the visible world.
And He saith: at that time, all the peoples and kindreds that dwell on earth shall bewail and lament, arid they shall see that divine Beauty coming from heaven, riding upon the clouds with power, 1 The Greek word used (Thlipsis) has two meanings: pressae and oppression.
2 Matthew XXIV 2931.3 The passage is quoted by Bahá'u'lláh in Arabic and interpreted in Persian.
grandeur, and magnificence, sending His angels with a great sound of a trumpet. Similarly, in the three other Gospels, according to Luke, Mark, and John, the same statements are recorded.
Inasmuch as the Christian divines have failed to apprehend the meaning of these words, and did not recognize their object and purpose, and have clung to the literal interpretation of the words of Jesus, they therefore became deprived of the streaming grace of the Muhammadan Revelation and its showerhg bounties.
The ignorant among the Christian community, following the exainrie of the leaders of their faith, were likewise prevented from beholding the beauty of the King of glory, inasmuch as those signs which were to accompany the dawn of the sun of the Mu1~ammadan Dispensation did not actually come to pass. Thus, ages have passed and centuries rolled away, and that most pure Spirit hath repaired unto the retreats of its ancient sovereignty. Once more hat the eternal Spirit breathed into the mystic trumpet, and caused the dead to sueed out of their sepulchres of heedlessness and error unto the realm of guidance and grace. And yet, that expectant community still crieth out: When shall these things be? When shall the promised One, the object of our expectation, be made manifest, that we may arise for the triumph of His Cause, that we may sacrifice our substance for His sake, that we may offer up our lives in His path? in like manner, have such false imaginings caused other communities to stray from the Kawthar of the infinite mercy of Providence, and to be busied with their own idle thoughts.
Besides this passage, there is yet another 21verse in the Gospel wherein He saith: "Heaven and earth shall pass away: but My words shall not pass away."4 Thus it is that the adherents of Jesus maintained that the law of the Gospel shall never be annulled, and that whensoever the promised Beauty is made manifest and all the signs are revealed, He must needs reaffirm and establish the law proclaimed in the Gospel, so that there may remain in the world no faith but His faith. This is their fundamental belief. And their conviction is such that were a person to be made manifesi with all the promised signs and to promulgate that which is contrary to the letter of the law of the Gospel, they must assuredly renounce him, refuse to submit to his law, declare him an infidel, and laugh him to scorn. This is proved by that which came to pass when the sun of the Mul2ammadan Revelation was revealed. Had they sought with a humble mind from the Manifestations of God in every Dispensation the true meaning of these words revealed in the sacred books � words the misapprehension of which hat caused men to be deprived of the recognition of the Sadratul-MuntahA, the ultimate Purpose � they surely would have been guided to the light of the Sun of Truth, and would have discovered the mysteries of divine knowledge and wisdom.
This servant will now share with thee a dewdrop out of the fathomless ocean of the truths treasured in these holy words, that haply discerning hearts may comprehend all the allusions and the implications of the utterances of the Manifestations of Holiness, so that the overpowering majesty of the Word of God may not prevent them from attaining unto the ocean of His names and attributes, nor deprive them of recognizing the Lamp of God which is the seat of the revelation of His glorified Essence.
As to the words � "Immediately after the oppression of those days" � they refer to the time when men shall become oppressed and afflicted, the time when the lingering traces of the Sun of Truth and the fruit of the Tree of knowledge and wisdom will have vanished from the midst of men, when the reins of mankind will have fallen into the grasp of the foolish and ignorant, when the portals of divine unity and understanding � the essential
4 Luke XXI 33and highest purpose in creation � will have been closed, when certain knowledge will have given way to idle fancy, and corruption will have usurped the station of righteousness. Such a condition as this is witnessed in this day when the reins of every community have fallen into the grasp of foolish leaders, who lead after their own whims and desire.
On their tongue the mention of God hat'n become an empty name; in their midst His holy Word a dead letter. Such is the sway of their desires, that the lamp of conscience and reason hath been quenched in their hearts, and this although the fingers of divine power have unlocked the portals of the knowledge of God, and the light of divine knowledge and heaven-iy grace hath illumined and inspired the essence of all created things, in such wise that in each and every thing a door of knowledge hath been opened, and within every atom traces of the sun hath been made manifest. And yet, in spite of all these manifold revelations of divine knowledge, which have encompassed the world, they still vainly imagine the door of knowledge to be closed, and the showers of mercy to be stilled. Clinging unto idle fancy, they have strayed far from the 'Urvatu'1-VuthqA of divine knowledge. Their hearts seem not to be inclined to knowledge and the door thereof, neither think they of its manifestations, inasmuch as in i-die fancy they have found the door that leadeth unto earthly riches, whereas in the manifestation of the Revealer of knowledge they find naught but the call to self-sacrifice.
They therefore naturally hold fast unto the former, and flee from the latter.
Though they recognize in their hearts the Law of God to be one and the same, yet from every direction they issue a new command, and in every season proclaim a fresh decree. No two are found to agree on one and the same law, for they seek no God but their own desire, and tread no path but the path of error. In leadership they have recognized the ultimate object of their endeavor, and account pride and haughtiness as the highest attainments of their hearts' desire. They have placed their sordid machinations above the divine decree, have renounced resignation unto the will of God, busied themselves with selfish calculation, and walked in the way of the hypocrite.
With all their power and strength they strive to secure themselves in their petty pursuits, fearful
Page 23~ ~ ~ A '~ ,~ Aerial view of the BTh's Shrine on Mt. Carmel, Haifa, Israel. The square building with a dome is the Shrine; oblong building in centre is the International Archives.
Page 24lest the least discredit undermine their authority or blemish the display of their magnificence.
Were the eye to be anointed and illumined with the collyriurn of the knowledge of God, it would surely discover that a number of voracious beasts have gathered and preyed upon the carrion of the souls of men.
What "oppression" is greater than that which hath been recounted? What "oppres-sion" is more grievous than that a soul seeking the truth, and wishing to attain unto the knowledge of God, should know not where to go for it and from whom to seek it? For opinions have sorely differed, and the ways unto the attainment of God have multiplied.
This "oppression" is the essential feature of every Revelation.
Unless it cometh to pass, the Sun of Truth will not be made manifest.
For the break of the morn of divine guidance must needs follow the darkness of the night of error. For this reason, in all chronicles and traditions reference hath been made unto these things, namely that iniquity shall cover the surface of the earth and darkness shall envelop mankind.
As the traditions referred to are well known, and as the purpose of this servant is to be brief, He will refrain from quoting the text of these traditions.
Were this "oppression" (which literally meaneth pressure) to be interpreted that the earth is to become contracted, or were men's idle fancy to conceive similar calamities to befall mankind, it is clear and manifest that no such happenings can ever come to pass. They will assuredly protest that this prerequisite of divine revelation hath not been made manifest.
Such hath been and still is their contention. Whereas, by "oppression" is meant the want of capacity to acquire spiritual knowledge and apprehend the Word of God. By it is meant that when the Daystar of Truth hath set, and the mirrors that reflect His light have departed, mankind will become afflicted with "oppression" and hardship, knowing not whither to turn for guidance. Thus We instruct thee in the interpretation of the traditions, and reveal unto thee the mysteries of divine wisdom, that haply thou mayest comprehend the meaning thereof, and be of them that have quaffed the cup of divine knowledge and understanding.
And now, concerning His words � "The sun shall be darkened, and the moon shall not give light, and the stars shall fall from heaven."
By the terms "sun" and "moon", mentioned in the writings of the Prophets of God, is not meant solely the sun and moon of the visible universe. Nay rather, manifold are the meanings they have intended for these terms. In every instance they have attached to them a particular significance.
Thus, by the "sun" in one sense is meant those Suns of Truth Who rise from the dayspring of ancient glory, and fill the world with a liberal effusion of grace from on high.
These Suns of Truth are the universal Manifestations of God in the worlds of His attributes and names, even as the visible sun that assisteth, as decreed by God, the true One, the Adored, in the development of all earthly things such as the trees, the fruits, and colours thereof, the minerals of the earth, and all that may be witnessed in the world of creation, so do the divine Luminaries, by their loving care and educative influence, cause the trees of divine unity, the fruits of His oneness, the leaves of detachinent, the blossoms of knowledge and certitude, and the myrtles of wisdom and utterance, to exist and be made manifest. Thus it is that through the rise of these Luminaries of God the world is made new, the waters of everlasting life stream forth, the billows of lovingkindness surge, the clouds of grace are gathered, and the breeze of bounty bloweth upon all created things. It is the warmth that these Luminaries of God generate, and the undying fires they kindle, which cause the light of the love of God to burn fiercely in the heart of humanity.
It is through the abundant grace of these Symbols of Detachment that the Spirit of life everlasting is breathed into the bodies of the dead. Assuredly the visible sun is but a sign of the splendour of that Daystar of Truth, that Sun Which can never have a peer, a likeness, or rival. Through Him all things live, move, and have their being. Through His grace they are made manifest, and unto I-Jim they all return. From Him all things have sprung, and unto the treasuries of His revelation they all have repaired. From Him all created things did proceed, and to the depositories of His law they did revert.
.... Even as Jesus said: "Ye must be born again."~ Again lie saith: "Except a man be
S John III 7born of water and of the Spirit, he cannot enter into the Kingdom of God.
That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."6 The purport of these words is that whosoever in every dispensation is born of the Spirit and is quickened by the breath of the Manifestation of Holiness, he verily is of those that have attained unto "life" and "resurrection" and have entered into the "paradise" of the love of God. And whosoever is not of them, is condemned to "death" and "deprivation," to the "fire" of unbelief, and to the "wrath" of God. In all the scriptures, the books and chronicles, the sentence of death, of fire, of blindness, of want of understanding and hearing, hath been pronounced against those whose lips have tasted not the ethereal cup of true knowledge, and whose hearts have been deprived of the grace of the holy Spirit in their day. ...
In every age and century, the purpose of the Prophets of God and their chosen ones hath been no other but to affirm the spiritual significance of the terms "life,'~ "resurrec-tion," and "judgment." If one will ponder but for a while this utterance of 'All in his heart, one will surely discover all mysteries hidden in the terms "grave," "tomb," "sirAt," "paradise" and "hell." But oh! how strange and pitiful! Behold, all the people are irn-prisoned within the tomb of self, and lie buried beneath the nethermost depths of worldly desire! Wert thou to attain to but a dewdrop of the crystal waters of divine knowledge, thou wouldst readily realize that true life is not the life of the flesh but the life of the spirit. For the life of the flesh is common to both men and animals, whereas the life of the spirit is possessed oniy by the pure in heart who have quaffed from the ocean of faith and partaken of the fruit of certitude. This life knoweth no death and this existence is crowned by immortality.
Even as it hath been said: "1-le who is a true believer liveth both in this world and in the world to come." If by "life" be meant this earthly life, it is evident that death must needs overtake it.
From GLEANINGS FROM THE WRITINGS OFis to safeguard the interests and promote the unity of the human race, and to foster the spirit of love and fellowship amongst men. Suffer it not to become a source of dissension and discord, of hate and enmity. This is the straight Path, the fixed and immovable foundation.
Whatsoever is raised on this foundation, the changes and chances of the world can never impair its strength, nor xviii the revolution of countless centuries undermine its structure. Our imps is that the world's religious leaders and the rulers thereof will unitedly arise for the reformation of this age and the rehabilitation of its fortunes. Let them, after meditating on its needs, take counsel together and, through anxious and full deliberation administer to a diseased and sorely-afflicted world the
6 John III 56remedy it requires is incumbent upon them who are in authority to exercise moderation in all things. Whatsoever passeth beyond the limits of moderation will cease to exert a beneficial influence. Consider for instance such things as liberty, civilization and the like. However much men of understanding may favorably regard them, they will, if carried to excess, exercise a pernicious influence upon men. Please God, the peoples of the world may be led, as the result of the high endeavors exerted by their rulers and the wise and learned amongst men, to recognize their best interests. 1-low long will humanity persist in its waywardness? I-Tow long will injustice continue?
How long is chaos and confusion to reign amongst men? How long will discord agitate the face of society?
The winds of despair are, alas, blowing from every direction, and the strife that divideth and afflicteth the human race is daily increasing.
The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appeareth
Page 26I beseech God, exalted be His glory, that He may graciously awaken the peoples of the earth, may grant that the end of their conduct may be profitable unto them, and aid them to accomplish that which beseerneth their station.
CXIIBehold the disturbances which, for many a long year, have afflicted the earth, and the perturbation that hatli seized its peoples. It hath either been ravaged by war, or tormented by sudden and unforeseen calamities.
Though the world is encompassed with misery and distress, yet no man hat paused to reflect what the cause or source of that may be. Whenever the True Counsellor uttered a word in admonishment, lo, they all denounced Him as a mover of mischief and rejected 1-us claim.
How bewildering, how confusing is such behavior!No two men can be found who may be said to be outwardly and inwardly united.
The evidences of discord and malice are apparent everyxvhere, though all were made for harmony and union. The Great Being saith: 0 well-beloved ones! The tabernacle of unity bath been raised; regard ye not one another as strangers. Ye are the fruits of one tree, and the leaves of one branch.
We cherish the hope that the light of justice may shine upon the world and sanctify it from tyranny.
CLXIIIWhoso cleaveth to justice, can, under no circumstances, transgress the limits of moderation. He discerneth the truth in all things, through the guidance of Him Who is the All-Seeing. The civilization, so often vaunted by the learned exponents of arts and sciences, will, if allowed to overleap the bounds of moderation, bring great evil upon men. Thus warneth you He Who is the All-Knowing.
If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation.
Meditate on this, 0 people, and be not of them that wander distraught in the wilderness of error.
The day is approaching when its flame will devour the cities, when the Tongue of Grandeur will proclaim: "The Kingdom is God's, the Almighty, the All-Praised!"
LXIThe world is in travail, and its agitation waxeth day by day. Its face is turned towards waywardness and unbelief Such shall be its plight, that to disclose it now would not be meet and seemly.
Its perversity will long continue.And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. Then, and only then, vujil the Divine Standard be unfurled, and the Nightingale of Paradise warble its melody.
LXXIThe peoples of the world are fast asleep. Were they to wake from their slumber, they would hasten with eagerness unto God, the All-Knowing, the All-Wise.
They would cast away everything they possess, be it all the treasures of the earth, that their Lord may remember them to the extent of addressing to them but one word. Such is the instruction given you by Him Who holdeth the knowledge of things hidden, in a Tablet which the eye of creation hath not seen, and which is revealed to none except His own Self, the omnipotent protector of all worlds. So bewildered are they in the drunkenness of their evil desires, that they are powerless to recognize the Lord of all being, Whose voice calieth aloud from every direction: "There is none other God but Me, the Mighty, the Mi-Wise."
Say: Rejoice not in the things ye possess; tonight they are yours, tomorrow others will possess them.
Thus warneth you He Who is the All-Knowing, theCan ye claim that what ye own is lasting or secure?
Nay! By Myself, the All-Merciful. The days of your life flee away as a breath of wind, and all your pomp and glory shall be folded up as were the pomp and glory of those gone before you. Reflect, 0 people! What hath become of your bygone days, your lost centuries?
Happy the days that have been consecrated to the remembrance of God, and blessed the hours which have been spent in praise of Him Who is the All-Wise.
By My life! Neither the pomp of the mighty, nor the wealth of the rich, nor even the ascendancy of the ungodly will endure.
All xviii perish, at a word from Him. He, verily, is the All-Powerful, the All-Compelling, the Almighty. What advantage is there in the earthly things which men possess?
That which shall profitTHIS CIRCLE OF CYPRESS TREES EXISTED IN THE DAYS OF BAHÁ'U'LLÁH
It was here that He indicated to His son, 'Abdu'l-Bahá, that He should buy this land and bring the remains of the ETh from Persia and bury them in the spot where the Shrine now stands.
The same trees, with the white roof of the Báb's Shrine showing on their left and the new garden made by Shoghi Effendi in the first years of his Guardianship.
Page 28them, they have utterly neglected. Erelong, they will awake from their slumber, and find themselves unable to obtain that which hath escaped them in the days of their Lord, the Almighty, the All-Praised. Did they but know it, they would renounce their all, that their names may be mentioned before His throne. They, verily, are accounted among the dead.
LXXThe world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life bath been revolutionized through the agency of this unique, this wondrous System � the like of which mortal eyes have never witnessed.
Immerse yourselves in the ocean of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths.
Take heed that ye do not vacillate in your determination to embrace the truth of this Cause � a Cause through which the potentialities of the might of God have been revealed, and His sovereignty established.
With faces beaming with joy, hasten ye unto Him.This is the changeless Faith of God, eternal in the past, eternal in the future.
Let him that seeketh, attain it; and as to him that hath refused to seek it � verily, God is SeW-Sufficient, above any need of His creatures.
Say: This is the infallible Balance which the Hand of God is holding, in which all who are in the heavens and all who are on the earth are weighed, and their fate determined, if ye be of them that believe and recognize this truth.
Say: Though it the poor have been enriched, the learned enlightened, and the seekers enabled to ascend unto the presence of God. Beware, lest ye make it a cause of dissension amongst you.
Be ye as firmly settled as the immovable mountain in the Cause of your Lord, the Mighty, the Loving.
CLVThey whom God hat endued with insight will readily recognize that the precepts laid down by God constitute the highest means for the maintenance of order in the world and the security of its peoples.
0 ye peoples of the world!Know assuredly that My commandments are the lamps of My loving providence among My servants, and the keys of My mercy for My creatures. Thus hath it been sent down from the heaven of the Will of your Lord, the
Lord of Revelation. Wereany man to taste the sweetness of the words which the lips of the All-Merciful have willed to utter, he would, though the treasures of the earth be in his possession, renounce them one and all, that he might vindicate the truth of even one of His commandments, shining above the day spring of His bountiful care and lovingkindness.
Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power. To this beareth witness that which the Pen of Revelation hath revealed. Meditate upon this, 0 men of insight!
...The purpose underlying the revelation of every heavenly Book, nay, of every divinely-revealed verse, is to endue all men with righteousness and understanding, so that peace and tranquillity may be firmly established amongst them. Whatsoever instilleth assurance into the hearts of men, whatsoever exalteth their station or promoteth their contentment, is acceptable in the sight of God. How lofty is the station which man, if he but choose to fulfill his high destiny, can attain! To what depths of degradation he can sink, depths which the meanest of creatures have never reached! Seize, 0 friends, the chance which this Day offereth you, and deprive not yourselves of the liberal effusions of His grace. I beseech God that Tie may graciously enable every one of you to adorn himself, in this blessed Day, with the ornament of pure and holy deeds.
He, verily, doeth whatsoever He willeth.This is the Day in which God's most excellent favors have been poured out upon men, the Day in which His most mighty grace bath been infused into all created things. It is incumbent upon all the peoples of the world to reconcile their differences, and, with perfect unity and peace, abide beneath the shadow of the Tree of His care and lovingkindness.
It behoveth them to cleave to whatsoever will, in this Day, be conducive
Page 29to the exaltation of their stations, and to the promotion of their best interests.
Happy are those whom the all-glorious Pen was moved to remember, and blessed are those men whose names, by virtue of Our inscrutable decree, We have preferred to conceal.
Beseech ye the one true God to grant that all men may be graciously assisted to fulfill that which is acceptable in Our sight. Soon will the presentday order be rolled up, and a new one spread out in its stead.
Verily, thy Lord speaketh the truth, and is the Knower of things unseen.
This is the Day whereon the Ocean of God's mercy hath been manifested unto men, the Day in which the Daystar of 1-us lovingkindness bath shed its radiance upon them, the Day in which the clouds of His bountiful favor have overshadowed the whole of mankind. Now is the time to cheer and refresh the downcast through the invigorating breeze of love and fellowship, and the living waters of friendliness and charity.
They who are the beloved of God, in whatever place they gather and whomsoever they may meet, must evince, in their attitude towards God, and in the manner of their celebration of His praise and glory, such humility and submissiveness that every atom of the dust beneath their feet may attest the depth of their devotion. The conversation carried by these holy souls should be informed with such power that these same atoms of dust will be thrilled by its influence.
They should conduct themselves in such manner that the earth upon which they tread may never be allowed to address them such words as these: "I am to be preferred above you.
Forwitness, how patient IL am in bearing the burden which the husbandman layeth upon me. I am the instrument that continually imparteth unto all beings the blessings with which lie Who is the Source of all grace hat entrusted me. Notwithstanding the honor conferred upon me, and the unnumbered evidences of my wealth � a wealth that supplieth the needs of all creation � behold the measure of my humility, witness with what absolute subrnissiyeness I allow myse] f to be trodden beneath the feet of rner Show forbearance and benevolence and love to one another.
Should any one among you be incapable of grasping a certain truth, or be striving to comprehend it, show forth, when conversing with him, a spirit of extreme kindliness and goodwill. Help him to see and recognize the truth, without esteeming yourself to be, in the least, superior to him, or to be possessed of greater endowments.
The whole duty of man in this Day is to attain that share of the flood of grace which God poureth forth for him. Let none, therefore, consider the largeness or smallness of the receptacle. The portion of some might lie in the palm of a man's hand, the portion of others might fill a cup, and of others even a gallon-measure.
Every eye, in this Day, should seek what will best promote the Cause of God. He, Who is the Eternal Truth, beareth Me witness! Nothing whatever can, in this Day, inffict a greater harm upon this Cause than dissension and strife, contention, estrangement and apathy, among the loved ones of God. Flee them, through the power of God and His sovereign aid, and strive ye to knit together the hearts of men, in His Name, the Unifier, the All-Knowing, the All-Wise.
From EPISTLE TO THE SON OF THE WOLFKnow thou that he is truly learned who hat acknowledged My Revelation, and drunk from the Ocean of My knowledge, and soared in the atmosphere of My love, and cast away all else besides Me, and taken firm hold on that which bath been sent down from the Kingdom of My wondrous utterance.
He, verily, is even as an eye unto mankind, and as the spirit of life unto the body of all creation. Glorified be the All-Merciful Who bath enlightened him, and caused him to arise and serve His great and mighty Cause. Verily, such a man is blessed by the Concourse on high, and by them who dwell within the Tabernacle of Grandeur, who have quaffed My sealed Wine in My Name, the Omnipotent, the All-Powerful....
"0 ye friends of God in 1-{is cities and HisThis Wronged One enjoineth on you honesty and piety.
Blessed the city that shineth by their light.Through them man is exalted, and the door of security is unlocked before the face of all creation. Happy the man that cleaveth fast unto them, and recognizeth their virtue, and woe betide him that denieth their station."
And in another connection these words were revealed: "We enjoin the servants of God and His handrnaidens to be pure and to fear God, that they may shake off the slumber of their corrupt desires, and turn toward God, the Maker of the heavens and of the earth. Thus have We commanded the faithful when the DayStar of the world shone forth from the horizon of 'Iraq. My imprisonment doeth Me no harm, neither the tribulations I suffer, nor the things that have befallen Me at the hands of My oppressors. That which harmeth Me is the conduct of those who, though they bear My name, yet commit that which maketh My heart and My pen to lament. They that spread disorder in the land, and lay hands on the property of others, and enter a house without leave of its owner. We, verily, are clear of them, unless they repent and return unto God, the Ever-Forgiving, the
Most Merciful."And in another connection: "0 peoples of the earth!
Haste ye to do the pleasure of God, and war ye valiantly, as it behooveth you to war, for the sake of proclaiming His resistless and immovable Cause.
We have decreed that war shall be waged in the path of God with the armies of wisdom and utterance, and of a goodly character and praiseworthy deeds.
Thus hath it been decided by Him Who is the All-Powerful, the Almighty. There is no glory for him that committeth disorder on the earth after it hath been made so good. Fear God, 0 people, and be not of them that act unjustly."
And again in another connection: "Revile ye not one another.
We, verily, have come to unite and weld together all that dwell on earth.
Unto this beareth witness what the ocean of Mine utterance bath revealed amongst men, and yet most of the people have gone astray.
If anyone revile you, or trouble touch you, in the path of God, be patient, and put your trust in Him Who heareth, Who seeth.
He, in truth, witnesseth, and perceiveth, and doeth what He pleaseth, through the power of His sovereignty. He, verily, is the Lord of strength, and of might. In the Book of God, the Mighty, the Great, ye have been forbidden to engage in contention and conflict. Lay fast hold on whatever will profit you, and profit the peoples of the world. Thus commandeth you the King of Eternity, Who is manifest in His Most Great Name. He, verily, is the Ordainer, the All-Wise."
And yet again in another connection: "Beware lest ye shed the blood of any one. Unsheathe the sword of your tongue from the scabbard of utterance, for therewith ye can conquer the citadels of men's hearts. We have abolished the law to wage holy war against each other.
God's mercy hath, verily, encompassed all created things, if ye do but understand."
And yet again in another connection: "0 people!Spread not disorder in the land, and shed not the blood of any one, and consume not the substance of others wrongfully, neither follow every accursed prattler."
And still again in another connection:can never set, neither can its radiance be extinguished. These sublime words have, in this day, been heard from the Lote-Tree beyond which there is no passing: 'I belong to him that loveth Me, that holdeth fast My commandments, and casteth away the things forbidden him in My Book.'" And still again in another connection: "This is the day to make mention of God, to celebrate His praise, and to serve Him; deprive not yourselves thereof. Ye are the letters of the words, and the words of the Book. Ye are the saplings which the hand of Lovingkindness hath planted in the soil of mercy, and which the showers of bounty have made to flourish. lie hath protected you from the mighty winds of misbelief, and the tempestuous gales of impiety, and nurtured you with the hands of His loving providence. Now is the time for you to put forth your leaves, and yield your fruit.
The fruits of the tree of man have ever been and are goodly deeds and a praiseworthy character.
Withhold not these fruits from the heedless. If they be accepted, your end is attained, and the purpose of life achieved.
If' not, leave them in their pastime of vain disputes. Strive, 0 people of God, that haply the hearts of the
Page 31In 1909 'Abdu'l-Bahá completed the Shrine of the BTh shown as a low white building in the top picture. The appearance of the mountain was very much the same when lie passed away in 1921. During the early years of his ministry Shoghi Effendi built the first terraces in front of the Shrine and by 1953 he had completed its superstructure as well as eight terraces shown in the lower picture.
Page 32divers kindreds of the earth may, through the waters of your forbearance and lovingkindness, be cleansed and sanctified from animosity and hatred, and be made worthy and befitting recipients of the splendors of the
Sun of Truth."In the fourth I4~i%q (splendor) of the I~rAq6t (Tablet of Splendors) We have mentioned: "Every cause needeth a helper. In this Revelation the hosts which can render it victorious are the hosts of praiseworthy deeds and upright character.
The leader and commander of these hosts hath ever been the fear of God, a fear that enconipasseth all things, and reigneth over all things."
In the tbird Tajalli (effulgence) of the Book of Tajalliy6.t
(Book of Effulgences)We have mentioned: "Arts, crafts and sciences uplift the world of being, and are conducive to its exaltation.
Knowledge is as wings to man's life, and a ladder for his ascent. Its acquisition is incumbent upon everyone.
The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those which begin with words and end with words.
Great indeed is the claim of scientists and craftsmen on the peoples of the world. Unto this beareth witness the Mother Book in this conspicuous station."
In truth, knowledge is a veritable treasure for man, and a source of glory, of bounty, of joy, of exaltation, of cheer and gladness unto him.
Happy the man that cleaveth unto it, and woe betide the heedless.
It is incumbent upon thee to summon the people, under all conditions, to whatever will cause them to show forth spiritual characteristics and goodly deeds, so that all may become aware of that which is the cause of human upliftrnent, and may, with the utmost endeavor, direct themselves towards the most sublime Station and the Pinnacle of Glory. The fear of God hath ever been the prime factor hi the education of His creatures. Well is it with them that have attained thereunto I The first word which the Abh~ Pen hath revealed and inscribed on the first leaf of Paradise is this: "Verily I say: The fear of God bath ever been a sure defence and a safe stronghold for all the peoples of the world. It is the chief cause of the protection of mankind, and the supreme instrument for ts preservation.
Indeed, there existeth in man a faculty which deterreth him from, and guardeth him against, whatever is unworthy and unseemly, and which is known as his sense of shame. This, however, is confined to but a few; all have not possessed, and do not possess, it. It is incumbent upon the kings and the spiritual leaders of the world to lay fast hold on religion, inasmuch as through it the fear of God is instilled in all else but Him" The second word We have recorded on the second leaf of Paradise-is the following: "The Pen of the Divine Expounder exhorteth, at this moment, the manifestations of authority and the sources of power, namely the kings and rulers of the earth � may God assist them � and enjoineth them to uphold the cause of religion, and to cleave unto it. Religion is, verily, the chief instrument for the establishment of order in the world, and of tranquillity amongst its peoples. The weakening of the pillars of religion bath strengthened the foolish, and emboldened them, and made them more arrogant.
Verily I say: The greater the decline of religion, the more grievous the waywardness of the ungodly.
This cannot but lead in the end to chaos and confusion. Hear Me, 0 men of insight, and be warned, ye who are endued with discernment!"
It is Our hope that thou wilt hear with attentive ears the things We have mentioned unto thee, that perchance thou mayest turn men away from the things they possess to the things that God possesseth.
We entreat God to deliver the light of equity and the sun of justice from the thick clouds of waywardness, and cause them to shine forth upon men. No light can compare with the light of justice. The establishment of order in the world and the tranquillity of the nations depend upon it. In the Book of Utterance these exalted words have been written down and recorded:
"Say, 0 friends! Strivethat haply the tribulations suffered by this Wronged One and by you, in the path of God, may not prove to have been in vain. Cling ye to the hem of virtue, and hold fast to the cord of trustworthiness and piety. Concern yourselves with the things that benefit mankind, and not with your corrupt and selfish desires.
0 ye followers of this Wronged One! Ye are the shepherds of mankind; liberate ye your flocks from the
Page 33wolves oF evil passions and desires, and adorn them with the ornament of the fear of God. This is the firm commandment which bath, at this moment, flowed out from the Pen of Him Who is the Ancient of Days. By the righteousness of God! The sword of a virtuous character and upright conduct is sharper than blades of steel.
The voice of the true Faith calieth aloud, at this moment, and saith: 0 people! Verily, the Day is come, and My Lord hath made Me to shine forth with a light whose splendor bath eclipsed the suns of utterance.
Fear ye the Merciful, and be not of them that have gone astray."
The third word we have recorded on the third leaf of Paradise is this: "0 son of man! If thine eyes be turned towards mercy, forsake the things that profit thee, and cleave unto that which xviii profit mankind.
And if thine eyes be turned towards justice, choose thou for thy neighbor that which thou choosest for thyself. Humility exalteth man to the heaven of glory and power, whilst pride abaseth him to the depths of wretchedness and degradation.
Great is the Day, and mighty the Call! In one of Our Tablets We have revealed these exalted words: 'Were the world of the spirit to be wholly converted into the sense of hearing, it could then claim to be worthy to hearken unto the Voice that calleth from the Supreme Horizon; for otherwise, these ears that are defiled with lying tales have never been, nor are they now, fit to hear it.' Well is it with them that hearken; and woe betide the wayward."
We pray God � exalted be His glory � and cherish the hope that He may graciously assist the manifestations of affluence and power and the daysprings of sovereignty and glory, the kings of the earth � may God aid them through His strengthening grace~to establish the Lesser Peace. This, indeed, is the greatest means for insuring the tranquillity of the nations. It s incumben upon the Sovereigns of the world � may God assist tnem � unitediy to hold fast unto this Peace, whjch is the chief instrument for the protection of all markind. It is Our hope that they will arise to achieve what will be conducive to the wellbeing of man. It is their duty to convene an all-inclusive assembly, which either they themselves or their ministers will attend and to enforce whatever measures are required to establish unity and concord amongst men. They must put away the weapons of war, and turn to the instruments of universal reconstruction. Should one king rise up against another, all the other kings nmst arise to deter him. Arms and armaments will, then, be no more needed beyond that-~which is necessary to insure the internal security of their respective countries. If they attain unto this all-surpassing blessing, the people of each nation will pursue, with tranquillity and contentment, their own occupations, and the groanings and lamentations of most men would be silenced.
We beseech God to aid them to do His will and pleasure.
He, verily, is the Lord of the throne on high and of earth below, and the Lord of this world and of the world to come.
It would be preferable and more fitting that the highly-honored kings themselves should attend such an assembly, and proclaim their edicts.
Any king who will arise and carry out this task, he, verily will, in the sight of God, become the cynosure of all kings. Happy is he, and great is his blessedness!
Page 34of the Bahá'í Faith, has mentioned in God Passes By, his history of the first hundred years of the
Faith, certain Writingsof the BTh, in particular, which came to be well known and had a profound effect on the scholars and officials of Persia, not only during the six years of the Báb's ministry (1844 � 1850) but in succeeding years as well.
In order that "the people of the West" may become better acquainted with some of these Writings of the BTh, excerpts from them are presented here, chronologically, as they have been identified and made available in translations by Shoghi Effendi, together with historical information concerning them given by the Guardian in his books and by Nabil in his narrative, The Dawn-Breakers.
Concerning the Writingsof the ETh Shoghi Effendi states: "Alike in the magnitude of the writings emanating from His pen, and in the diversity of the subjects treated in those writings, 1-us Revelation stands wholly unparalleled in the annals of any previous religion. He I-Iirnself affirms, while confined in MTh-Thi, that tip to that time His writings, embracing highly diversified subjects, had amounted to more than five hundred thousand verses. 'The verses which have rained from this Cloud of Divine mercy,' is Bahá'u'lláh's testimony in the Kixdb-i-Iqdn, 'have been so abundant that none bath yet been able to estimate their number. A score of volumes are now available. How many still remain beyond our reach! How many have been plundered and have fallen into the hands of the enemy, the fate of which none knowetli!' No less arresting is the variety of themes presented by these voluminous writings, such as prayers, homilies, orations, Tablets of visitation, scientific treatises, doctrinal dissertations, exhortations, commentaries on the Qur'an and on various traditions, epistles to the highest religious and ecclesiastical dignitaries of the realm, and laws and ordinances for the consolidation of His Faith and the direction of its activities."~ 1 God Passes By, pp. 22 � 23.
THE QA YYOMU'L-ASMIIi'on the Qur'an Shrih of Joseph) was revealed in Arabic, in Shir~z. The first chapter was revealed "in its entirety" in the presence of Mulh Ijusayn on "that memorable night" when the Báb declared His Mission, May 23, 1844.
It was characterized by Bahá'u'lláh in His Kitáb-i-Iqdn as "the first, the greatest and mightiest of all books" in the Báb Dispensation.2
Its "fundamental purpose was to forecast what the true Joseph (Bahá'u'lláh) would, in a succeeding Dispensation, endure at the hands of one who was at once His archenemy and blood brother. This work, comprising 2 ibid.. p. 23.
above nine thousand three hundred verses' and divided into one hundred and eleven chapters, each chapter a commentary on one verse of the abovementioned sfirih, opens with the BTh's clarion-call and dire warnings addressed to the 'concourse of kings and of the sons of kings'; forecasts the doom of Muhammad ShTh; commands his Grand Vazir, LJ&ji Mirza Aq6sf, to abdicate his authority; admonishes the entire Muslim ecclesiastical order; cautions more specifically the members of the Shi'ah community; extols the virtues, and anticipates the coming, of Bahá'u'lláh, the 'Remnant of God,' the 'Most Great Master'; and proclaims, in unequivocal language, the independence and universality of the Báb Revelation, unveils 34
Page 35Twice the solid rock was cut back to enlarge the BTh's Shrine.
Above: Excavation in 1948 to make place for the new superstructure.
Below: Path shows curve of mountainside already cut away to allow three more rooms to be added after 'Abdu'l-Bahá'í passing. Note lighter stone of new rooms on right.
Page 36its import, and affirms the inevitable triumph of its Author. It, moreover, directs the 'people of the West' to 'issue forth from your cities and aid the Cause of God'; warns the peoples of the earth of the 'terrible, the most grievous vengeance of God'; threatens the whole Islamic world with 'the Most Great Fire' were they to turn aside from the newly-revealed Law; foreshadows the Author's martyrdom; eulogizes the high station ordained for the people of Bah~, the 'Companions of the crimson-colored ruby Ark'; prophesies the fading out and utter obliteration of some of the greatest luminaries in the firmament of the Báb Dispensation; and even predicts 'afflictive torment,' in both the 'Day of Our Return' and in 'the world which is to come,' for the usurpers of the Imarnate, who 'waged war against flusayn (ImAm Ijusayn) in the Land of the Euphrates.'
"It was this Book which the B&bis universally regarded, during almost the entire ministry of the BTh, as the Qur'an of the people of the Bay6n; whose first and most chaP lenging chapter was revealed in the presence of MuIIA ~usayn, on the night of its Author's Declaration; some of whose pages were borne, by that same disciple, to Bahá'u'lláh, as the first fruits of a Revelation which instantly won His enthusiastic allegiance; whose entire text was translated into Persian by the brilliant and gifted TAhirili; whose passages inflamed the hostility of Ijusayn KNin [the governor of the province of Firs] and precipitated the initial outbreak of persecution in Shfr6z; a single page of which had captured the imagination and entranced the soul of Unji at; and whose contents had set afire the intrepid defenders of the Fort of Shavkh Tabarsi and the heroes of Nayriz and Zanj4n."~ In this book, moreover, the 18Th refers to His wife and to His little son.4
"'I am the Mystic Fane,' the Báb thus proclaims His station in the Qayyamu'l-Asmd', 'which the Hand of O;nnipotence hath reared. I am the Lamp which the Finger of God hat/i lit within its niche and caused to shine with deathless splendor.
I am the Flame of that supernal Light that glowed upon Sinai 3 ibid., pp. 23 � 24.
4 Dawn-Breakers, p. 76.in the gIadsome Spot, and lay concealed in the midst of the Burning
Bush.'"'0 Qurratu'l-'Ayn!' He, addressing Himself in that same commentary, exclaims, 'I recognize in Thee none other except the "Great Announcement " � the Announcement voiced by the Concourse on high.
By this name, I bear witness, they that circle the Throne of Glory have ever known
Thee.'" 'With each and every Prop bet, Whom We have sent down in the past,' He further adds, 'We have established a separate Covenant concerning the
"Remembrance of God"and His Day. Manifest, in the realm of glory and through the poi~er of truth, are the "Pen-tern-brance of God" and His Day before the eyes of the angels that circle His mercy-seat.' 'Should it be Our wish,' He again affirms, 'it is in Our power to compel, through the agency of but one letter of Our Revelation, the world and all that is therein to recognize, in less than the twinkling of an eye, the truth of Our Cause.' "5 In this commentary on the S6rih of Joseph "we read the following references to Bahá'u'lláh: 'Out of utter nothingness, 0 great and omntpo tent Master, Thou had, through the celestial potency of Thy might, brought me forth and raised nie up to proclaim this Revelation.
I have made none other but Thee my trust; I have citing to no will but
Thy will. 0 Thou Remnantof God! I have sacrificed myself wholly for Thee; I have accepted curses for Thy sake, and have yearned for naught but martyrdom in the path of Thy love.
Sufficient witness unto me is God, the Exalted, the Protector, the Ancient of Days.' 'And when the appointed hour kwh struck,' He again addresses Bahá'u'lláh in that same commentary, 'do Thou, by the leave of CocA the All-Wise, reveal from the heights of the Most Lofty and Mystic Mount a faint, an in/mi-tesirnal glimmer of Thy impenetrable Mystery, that they who have recognized the radiance of the Sinaic Splendor may faint away and die as they catch a lightning glimpse of the fierce and crimson Light that envelops Thy
Revela-don.' "6"'As to those who deny film Who is the Sublime Gate of God,' the BTh, for His part, World Order of Bahá'u'lláh, by Shoghi Effendi, p. 126.
6ibid., p. 101.has affirmed in the Qayyi~mu'l-Asrnd', 'for them We have prepared.
as justly decreed by God, a sore torment. And lie, God, is the Mighty, the Wise.' And further, '0 peoples of the earth!
I swear by your Lord!Warn ye, then, yourselves of the terrible, the most grievous vengeance of God. For God is, verily, potent over all things.'
And again: 'By My glory! I will make the infidels to taste, with the hands of My power, retributions unknown of any one except Me, and will waft over the faithful those musk-scented breaths which I have nursed in the midmost heart of Mi' throne.' "7 In this same commentary the B~b "has issued this stirring call to the kings and princes of the earth: " '0 concourse of kings and of the sons of kings!
Lay aside, o~ e and all, your dominion which belongeth unto God Vain indeed is your dominion, for God hath set aside earthly possessions for such as have denied Him 0 concourse of kings!
Deliver with truth and in all haste the verses sent down by Us to the peoples of Turkey and of India, and beyond them, with power and with truth, to lands in both the East and the West ... By God!
If ye do well, to your own behoof ivill ye do well; and if ye deny God and His signs, We, in very truth, having God, can well dispense with all creatures and all earthly dominion.'
"And again: 'Fear ye God, 0 concourse of kings, lest ye remain afar from
Him Who is His Remembrance(the Bin), after the Truth ha Ii come unto you with a Book and signs from God, as spoken through the wondrous tongue of Him Who is His 1?emem-brance.
Seek ye grace from God, for God bath ordained for you, after ye have believed in Him, a Garden the vastness of which is as the vastness of the whole of Paradise.'
"8Great Remembrance, for God hat/i, in very truth, destined for thee, and for such as circle round thee, on the Day of Judgment, a resvonsible position in Ills Path. I swear by God 0 Slid/i/If thou sho west enmity unto Him Who is His Remembrance, God will, on the "The Promised Day Is Come, by Shoghi Effendi, p. 2.
ibid., p. 27.Day of Resurrection, condemn thee, before the kings, unto hellfire, and thou shalt not, in very truth, find on that Day any helper except God, the Exalted. Purge thou,
0 3h~I~, the Sacred Land(Tihr~n) from such as have repudiated tize Book, ere the day whereon the Remembrance of God cometh, terribly and of a sudden, with His potent Cause, by the leave of God, the Most High. God, verily, hath prescribed to thee to submit unto Him Who is His Remnern-brance, and unto His Cause, and to subdue, with the truth and by His leave, the countries, for in this world thou hast been merciflully invested with sovereignty, and will, in the next, dwell, nigh unto the Seat of Holiness, with the inmates of the Paradise of His good-pleasure. Let not thy sovereignty deceive thee 0 Shdh for 'every soul shall taste of death,' and this, in very truth, hath been written down as a decree of God."~ To the Shi'ih clericals "who, as Bahá'u'lláh declared, had they not intervened, Persia would have been subdued by the power of God in hardly more than two years" the BTh addressed the following words: "0 concourse of divines! Fear God from this day onwards iii the views ye advance, for
He Who is Our Remembrancein your midst, and Who cometh from Us, is, in very truth, the Judge and Witness.
Turn away from that which ye lay hold of, and which the Book of God, the True One. hatlz not sanctioned, for on the Day of Resurrection ye shall, upon the Bridge, be, in very truth, held answerable for the position ye occupied."10 "0 concourse of Shi'ihs!
Fear ye God, and Our Cause, which concerneth Him Who is the Most Great
Remembrance of God. Forgreat is its fire, as decreed in the Mother-Book."
"0 people of the Qur'an!Ye are as nothing unless ye subndt unto flue Remembrance of God and unto this Book.
If ye follow the Cause of God, We will forgive you your sins, and if ye turn aside from Our command, We will, in truth, condemn your souls in Our Beok, unto the A'Iost Great Fire. We, verily, do not deal unjustly with men, even to the extent of a spec/c on a date~stone."1O "And finally, in that same Commentary, this startling prophecy is recorded: 'Erelong We will, in very truth, torment such as waged ibid., p. 43.
10 ibid.. p. 88.war against jiusayn (ImAm Uusayn), in the Land of the Euphrates, with the most afflictive torment, and the most dire and exemplary punishment.'
'Erelong,' He also, referring to that same people, in that same Book, has written, 'will God wreak His vengeance upon them, at the time Oj Our Return, and He hath, in very truth, prepared for them, in the world to conw, a severe torment.' "11 11 ibid., p. 89.
THE 5'AffIFIY-I-BA YNU'L-IJARAMA YNThe "Epistle between the Two Shrines" was "revealed between Mecca and Medina, in answer to questions posed by Mirza Muhft-i-Kirin6ni" a Shay~~~i leader, who had presented many questions to the BTh while in Mecca.
This Epistle was revealed in January, 1845.12 Shoghi Effendi states that the visit of the 13Th to tlii& "was marked by two episodes of particular importance. The first was the declaration of His mission and His open challenge to the haughty Mirza
MuljJt-i-12 God PassesKirmAni, one of the most outstanding exponents of the ~aykhi school, who at times went so far as to assert his independence of the leadership of that school assumed after the death of Siyyid K~ziin by 1j6jf Mub am-mad Karirn KhAn a redoubtable enemy of the Báb Faith. The second was the invitation, in the form of an Epistle, conveyed by Quddfis, to the Sherif of Mecca, in which the custodian of the House of God was called upon to embrace the truth of the new Revelation."
13 13 God Passes By, p. 9."No sooner had the Rib performed the last of the observances in connection with His pilgrimage to Mecca than He addressed an epistle to the Sherif of that holy city, Wherein He set forth, in clear and unmistakable terms, the distinguishing features of I-us mission, and called upon him to arise and embrace His Cause. This epistle, together with selections from His other writings, lie delivered to Quddfis, and instructed him to present them to t'ne Sherif. The latter, however, too absorbed in his own material pursuits to incline his ear to the words which had been addressed to him by the Báb, failed to respond to the call of the Divine Message."'4 "Seven years later, when in the course of a conversation with a certain thji Niy6z-i-Bagfid6Ai, this same Sherif was informed of the circumstances attending the mission and martyrdom of the Prophet of Shir6z, he listened attentively to the description of those events and expressed his indignation at the tragic fate that had overtaken
Him."15This work of the BTh, "comprising seven hundred sfirihs,"16 was also revealed in the 16 God Passes By. p. 24.
period before His banishment to the fortress prison of MTh-K(i.
KHASA'IL-I-SAB'IHThe Khasd'il-i-Sab' iii (meaning literally Muslim call to prayer). This was a treatise "The Seven Qualifications") "enjoined the in which the BTh had "set forth the essential alteration of the formula of the adhttn" (the requirements for those who had attained
Page 39TERRACE IN FRONT OF THE BAn'S SHRINE, MOUNT CARMEL, HAIFA Above: The appearance of the gardens and southwest corner of the BTh's Shrine in 1924.
Below: Transformation on completion of superstructure thirty years later.
Page 40to the knowledge of the new Revelation and had recognized its claim."
A copy was entrusted by the BTh to Quddi5s when he departed from Btjshihr to Shir&z. QuddOs, soon after arriving in Shir6z, gave it to Mulh SAdiq-i-Khur6s~ni, and "stressed the necessity of putting into effect immediately all its provisions."
Mulh ~diq, "among the first believers who identified themselves with the Message proclaimed by the BTh, ""im-pelled by the injunction of the BTh in the Khasd'il-i-SalYiIi to alter the sacrosanct formula of the adh6n sounded it in its amended form before a scandalized congregation in Shir~z, and was instantly arrested, reviled, stripped of his garments, and scourged with a thousand lashes."17 17 ibid., pp. 24.10 � 11; Dawn-Breakers, pp. 143 � 144.
RISALI Y-I.-FUR 6P-I-'A DLI Y YIHWritten originally in Arabic, this work of the BTh was "rendered into
Persian by Mulh Muhamrnad-Taqfy-i-Har&i"xvhile the Báb was staying at the residence of the Irn~rn-Jum'ih in IsfThAn.'~ 18 God Passes By, p. 24; Dawn-Breakers. p. 208.
COMMENTAR Y ON THE SURJH OFThe Commentary on the Sflrih of Kawthar (Qur'an, 108) was revealed by the Báb during the third interview held with Him by Siyyid Ya~y~y-i-D6aibf, surnamed Va]fld, sent by Mubammad ShTh "to investigate and report to him the true situation" concerning the BTh's claims.
Vabid was "one of the most erudite, eloquent and influential" of the subjects of th~ Sh4h. "Broad-minded, highly imaginative, zealous by nature, intimately associated with the court, he, in the course of three interviews, was completely won over by the arguments and personality of the Báb. During the third interview the circumstances attending the revelation of the BTh's commentary on the sfirih of Kawihar, comprising no less than two thousand verses, so overpowered the delegate of the SliTh that he, contenting himself with a mere written report to the Court Chamberlain, arose forthwith to dedicate his entire life and resources to the service of a Faith that was to requite him with the crown of martyrdom during the Nayriz upheaval." The one in whose soul this commentary of the BTh's "effected such a transformation" was designated by Bahá'u'lláh in His KitcTh-z-Iqdn "that unique and peerless figure of his age." lie was "a man of immense erudition and the most pre-erninent figure to enlist under the banner of the new Faith." To his "talents and saintliness" and "high attaimnents in rite realm of science and philosophy" the BTh testified in His Dald'il-i-Sab' iii ("Seven Proofs").
19 19 God Passes By, pp. 11 � 12. 24. 50.The Commentary on the Sfirih of Va'L-'A~r (Qur'an, 103) was revealed by the Báb during the first forty days of His sojourn in I~fTh6n when he was "the guest of Mirza Siyyid Mubammad, the Su1t~nu'1-'U1arn6, the Im~rn-Jum'ih, one of the principal ecclesiastical dignitaries of the realm, in accordance with the instructions of the governor of the city, Manflchihr KMn, the Mu'tarnidu'd-Dawlih, who had received from the Báb a letter requesting him to appoint the place where He should dwell."
This wellknown commentary was revealed "one night, after supper" at the request of the Imttrn-Jum'ih.
The 18Th, "writing with astonishing rapidity in a few hours, had devoted to the exposition of the significance of only the first letter of that shrih � a letter which
5bay~ft A12mad-i-Abs~'ihad stressed, and which Bahá'u'lláh refers to in the Kitáb-i
Page 41Aqdas � verses that equalled in number a third of the Qur'an, a feat that called forth such an outburst of reverent astonishment from those who witnessed it that they arose and kissed thz hem of His robe."20 20 ibid., pp. 14. 24; Dawn-Breakers. p. 201.
DISSER[IATJON ON THE SPECifICWritten at the request of Man~chihr Kh~n the governor of hfTh6n, "a Georgian by origin and a Christian by birth," the Dissertation on the
Specific Mission of Mubam-madwas revealed also in the house of the Im~rn-Jum'ih.
"Before a brilliant assemblage of the most accomplished divines" the Mu'tamid "requested the ETh to expound and demonstrate the truth of Muhammad's specific mission. To this request, which those present had felt compelled to decline, the BTh readily responded.
In less than two hours, and in the space of fifty pages, He had not only revealed a minute, a vigorous and original dissertation on this noble theme, but had also linked it with both the coming of the Q&im and the return of the Im~m Ijusayn � an exposition that prompted Manflchihr KMn to declare before that gathering his faith in the Prophet of IslAm, as well as his recognition of the supernatural gifts with which the Author of so convincing a treatise was endowed."21 21 God Passes By, pp. 14 � 15; Daivn-Theakers', pp. 202 � 204.
As Shoghi Effendi points out, "The great bulk of the writings emanating from the BAHÁ'ÍS prolific mind was, however, reserved for the period of His confinement in MTh-Kil and Chihriq.
To this period must probably belong the unnumbered Epistles which, as attested by no less an authority than Bahá'u'lláh the BTh specifically addressed to the divines of every city in Persia, as well as to those residing in Najaf and Karbil6, wherein He set forth in detail the errors committed by each one of them. It was during His incarceration in the fortress of MTh-Kt that He, according to the testimony of Shaykh Hasan-i-Zun~zi, who transcribed during those nine months the verses dictated by the Bib to His amanuensis, revealed no less than nine commentaries on the whole of the Qur'6m � commentaries whose fate, alas, is unknown, and one of wbich, at least the Author Himself affirmed, surpassed in some respects a book as deservedly famous as the Qayyiimu'b Asm~'.'
'22 22 God Passes By, p. 24.the BayAn (Exposition) � that monumental repository of the laws and precepts of the new Dispensation and the treasury enshrining most of the BTh's references and tributes to, as well as His warning regarding, 'Him Whom God will make man~fest' � was revealed.
Peerless among the doctrinal works of the Founder of the BThi Dispensation; consisting of nine V6J~ids (Unities) of nineteen chapters each, except the last VMAd, comprising only ten chapters; not to be confounded with the smaller and less weighty Arabic BayAn, revealed during the same period; fulfilling the Muliammadan prophecy that 'a Youth from Bani-HAshim will reveal a new Book and promulgate a new Law'; wholly safeguarded from the interpolation and corruption which has been the fate of so many of the BTh's lesser works, this Book, of about eight thousand verses, occupying a pivotal position in Báb literature, should be regarded primarily as a eulogy of the Promised One rather than a code of laws and ordinances designed to be a permanent guide to future generations.
This Book at once abrogated the laws and ceremonials enjoined by the Qur'an regarding prayer, fasting, marriage, divorce and inheritance, and upheld, in its integrity, the belief in the prophetic mission of Muhammad, even as the Prophet of Is16~rn before Him had annulled the ordinances of the Gospel and yet recognized the Divine origin
Page 42of the Faith of Jesus christ. It moreover interpreted in a masterly fashion the meaning of certain terms frequently occurring in the sacred Books of previous Dispensations, such as Paradise, Hell, Death, Resurrection, the Return, the Balance, the I-Tour, the Last Judgment, and the like. Designedly severe in the rules and regulations it imposed, revolutionizing in the principles it instilled, calculated to awaken from their agelong torpor the clergy and the people, and to administer a sudden and fatal blow to obsolete and corrupt institutions, it proclaimed, through its drastic provisions, the advent of the anticipated Day, the Day when 'the Summoner shall summon to a stern business,' when He will 'demolish whatever haM been before Him, even as the Apostle of God demolished the ways of those that preceded
Him.'..... Unlike the Prophets gone before Him, Whose Covenants were shrouded in mystery, unlike Bahá'u'lláh, Whose clearly defined Covenant was incorporated in a specially written Testament, and designated by Him as 'the Book of My Govenant,' the BTh chose to intersperse His Book of Laws, the Persian Bay6.n, with unnumbered passages, some designedly obscure, mostly indubitably clear and conclusive, in which Lie fixes the date of the promised Revelation, extols its virtues, asserts its pre-erninent character, assigns to it unlimited powers and prerogatives, and tears down every barrier that might be an obstacle to its recognition. 'He, verily,' Bahá'u'lláh, referring to the B&b in i-Ms Kitáb-i-BadP, has stated, 'hath not fallen short of His duty to exhort the people of the Daydn and to deliver unto them His Message.
In no age or dispensation bath any Manifestation made mention, in such detail and in such explicit language, of the Manzfestation destined to succeed Him.'
"23 't..in the third VAhid of this Book there occurs a passage which, alike in its explicit reference to the name of the Promised One, and in its anticipation of the Order which, in a later age, was to be identified with His Revelation, deserves to rank as one of the most significant statements recorded in any of the BTh's writings.
'Well is it with him,' is His prophetic announcement, 'who fixeth his gaze upon the Order of Bahá'u'lláh, and 23 ibid.. pp. 24 � 25, 28.
renderetli thanks unto his Lord. For He will assuredly be made rnanzfrst. God hatli indeed irrevocably ordained it in the Baydn.'
"24 "The germ that holds within itself the potentialities of the Revelation that is to come is endowed with a potency superior to the combined forces of all those who follow me. "Of all the tributes I have paid to Him Who is to come after Me, the greatest is this, My written confession, that no words of Mine can adequately describe iNn-i, nor can any reference to Him in My Book, the Baydn, do justice to His Cause."25 "The Baydn and whosoever is therein revolve roumnd the saying of 'Him Whom God shall make manifest,' even as the Alif (the Gospe]) and whosoever was therein revolved round the saying of MuJ2arnmad, the Apostle of God." "A thousand perusals of the Baydn cannot equal the perusal of a single verse to be revealed by 'Him Whom God shall make manifest.'
Today the Baydn is in the stage of seed: at the beginning of the manifestation of 'Him Whom God shall make manifest' its ultimate perfection will become apparent ... The Baydn and suck as are believers therein yearn more ardently after Him than the yearning of any lover after his beloved The Baycin deriveth all its glory from 'Him Whom God shall make manifest.'
All blessing be upon him who believetli in Him and woe betide him that rejectetli His truth."26 "It is clear and evident that the object of all preceding Dispensations haM been to pave the way for the advent of Muhammad, the Apostle of God. These, including the Muhammadan Dispensation, have had, in their turn, as their objective the Revelation proclaimed by the Qd'im. The purpose tin-denying this Revelation, as well as those that preceded it, has, in like manner, been to announce the advent of the Faith of Him Whom God will make manifest. And this Faith � the
Faith of Him Whom Godwill make manifest � in its turn, together with all the Revelations gone before it, have as their obj'ect the Manifestation destined to succeed it. And the latter, no less than all the Revelations preceding it, prepare the way for the Revelation which is yet to follow.
24 ibid.. p. 25.Above: Looking down towards the Báb's Shrine, only the small gardens immediately surrounding it had been completed by 1936.
Below: Twenty years later, the superstructure of the Shrine completed, new International l Archives Building erected, and a vast area of barren mountain converted to gardens have made this one of the most attractive beauty spots of the eastern
Mediterranean.The process of the rise and setting of the Sun of Truth will thus indefinitely continue a process that hafli had no beginning and will have no end."27 "'The Baydn,' the BTh in that book, referring to the Promised One, affirms, 'is, from beginning to end, the repository of all of His attributes, and the treasury of both His fire and His light.' 'If thou attainest unto His Revelation,' lie, in another connection declares, 'and obeyest Him, thou wilt have revealed the fruit of the Bayc~n; if not, thou art unworthy of mention before God.'
'0 people of the Baydnl' He, in that same Book, thus warns the entire company of His followers, 'act not as the people of the Qur'an have acted~ for if ye do so, the fruits of your night will come to naught.' 'Suffer not the Baydn,' is His emphatic injunction, 'and all that hath been revealed therein to withhold you ftom that Essence of Being and Lord of the visible and invisible.'
''28 "And finally is this, His moving invocation 27 ibid., p. 117.
28 God Passes By, p. 29.to God: 'Bear Thou witness that, through this Book, I have covenanted with all created things concerning the mission of Him Whom Thou shalt make manifest, ere the covenant concerning My own mission had been established. Sufficient witness art Thou and they that have believed in Thy signs.'" 29 'How veiled are ye, 0 My creatures, He, speaking with the voice of God, has revealed in the Bay~n, ... vho, without any right, have consigned Him unto a mountain (MTh-Ki), not one of whose inhabitants is worthy of mention. With Him, which is with Me, there is no one except him who is one of the Letters of the Living of My Book. In His presence, which is My Presence, there is not at night even a lighted lamp! And yet, in places (of worship) which in varying degrees reach out uno Him, unnumbered lamps are shining! All that is on earth bath been created for him, and all partake with delight of His benefits, and yet they are so veiled from Him as to ref i~se Him even a lamp!' "30 29 ibid., p. 30.
30 The Promised Day IsThe "smaller and less weighty Arabic Bay~in" was also revealed during the BTh's confinement in M~h-Ki~i.3
1 31 God Passes By. p. 25.was written following the Commentary on the Si~jrih of Joseph, and the second Tablet some two years later, after the BTh's Dissertation on the Specific Mission of Mu1~amrnad, revealed in I~fTh~in. In the second
Tablet to Muliammad Shahthe Bth wrote "craving an audience in which to set forth the truths of the new Revelation, and dissipate his doubts."32 "The BTh was still in NITh-Kili when He wrote the most detailed and illuminating of His Tablets to Mul2ammad ShTh. Prefaced by a laudatory reference to the unity of God, to His Apostles and to the twelve Im~ms; unequivocal in its assertion of the divinity of its Author and of the supernatural powers with which His Revelation had been invested; precise in the verses and traditions it cites in confirmation of so audacious a claim; severe in its condenmation of some of the officials and representatives of the Shah's administration, particularly of the 'wicked and accursed' Uusayn Kh~n; moving in its description of the humiliation and hardships to which its writer had been subjected, this historic document resembles, in many of its features, the Lawh-i-Sultcin, the Tablet addressed, under similar circumstances, from the prison fortress of 'Akka by Bahá'u'lláh to N~siri'd-Din SliTh and constituting His 32 j~jd p. 24.
Page 45lengthiest epistle to any sii~g1e sovereign."33 The B~b was confined in the fortress of MTh-KC~ for nine months, about July, 1847, to April, 1348.34 From this mountain fortress He thus addressed
Muhammad ShTh:"I am the Primal Point from which have been generated all created things. i am the Countenance of God Whose splendor can never be obscured, the Light of God Whose radiance can never fade All the keys of heaven God hath chosen to place on My right hand, and all the keys of hell on My left ... I an'i one of the sustaining pillars of the Primal Word of God.
Whosoever bath recognized Me, hath known all that is true and right, and hath attained ciii that is good and seemly The substance wherewith God hath created Me is not the clay out of which others have been formed. lie hath conferred upon Me that which the worldly-wise can never comprehend, nor the faithful discover "By My life! But for the obligation to acknowledge the Cause of Him Who is the Testimony of God I would not have annoi~nced this unto thee In that same year (year 60) I despatched a messenger and a book imto thee, that thou mightest act towards the Cause of Him Who is the Testimony of God as befitteth the station of thy sovereignty swear by the truth of God! Were he who hath been willing to treat Me in such a manner to know who it is whom he hath so treated, he, verily, would never in his life be happy. Nay � i, verily, acquaint thee with 33 ibid.. p. 26.
34ibid., pp. 17 � 19.the truth of the matter � it is as if he hatli imprisoned all the Prophets, and all the men of truth, and all the chosen ones ... Woe betide him from whose hands floweth evil, and blessed the man from whose hands fl~wetii g~od...
~'I swear by God! I seek no earthly goods from thee, be it as much as a mustard seed � .1 swear by the truth of God! Wert thou to know that which I know, thou wouidst forego the sovereignty of the world and of ti2e next, that thou inig1~test attain My good-pleasure, through thine obedience unto the True One Wert thou to refuse, the Lord of the world would raise up one who ivill exalt His Gatise, and the Command of God will, ve~i1y, be carried into efkct."35 "I swear by God! Shouldst thou know the things which in the space of these four years have befallen Me at the hands of thy people and thine army, thou wouldst hold thy breath from fear of God...
Alas, alas, for the things which have touched Me! I swear by the Most Great Lord!
Wert thou to be told in what place I dwell, the first person to have mercy on Me would be thyself In the heart of a mountain is a fortress (M~ih-Ki~i) the inmates of which are confined to two guards and four dogs. Picture, then, My plight in this mountain I have remained alone, and have come to such a pass that none of those gone before Me have suffered what I have suj5'~red, nor any transgressor endured what I have endured!"36
35 The Promised Day Is"The most important of the polemical works of the BTh," the Dah~'il-i-SabVh was also revealed during the BTh's confinement in
M6h-Ki~. "Remarkablylucid, admirable in its precision, original in conception, unanswerable in its argument, this work, apart from the many and divers proofs of Ills mission which it adduces, is noteworthy for the blame it assigns to the 'seven powerfid sovereigns ruling the world' in His day, as well as for the manner in which it stresses the responsibilities, and censures the conduct, of the Christian divines of a former age who, had they recognized the truth of Mu1~iamrnad's mission, He contends, would have been followed by the mass of their coreligionists.
' "'Gracious God!' writes the B~b with reference to the 'seven powerful sovereigns ruling the world' in His day, 'None of them hath been informed of His (the Bib's) Manifestation, and if informed, none hatit believed in Him.
Who knoweth they may leave this world below full of desire, and without having 37 For the translation into the Freuch, by A. L. M. Nicolas of excerpts from this Tablet, see The Bakd'i World. Vol. VIII. p. 205.
38 God Passes By, p. 26.realized that the thing for which they were waiting had come to pass. This is what happened to the monarchs that held fast unto the Gospel. They awaited the coming of the Prophet of God (Muhammad), and when He did appear, they failed to recognize Him. Behold how great are the sitrns which these sovereigns expend without even the slightest thought of appointing an official charged with the task of acquainting them in their own realms with the Manifesuttion of God!
They would thereby have fulfilled the purpose for which they have been created. All their desires have been and are still fixed upon leaving behind them traces of their names.'
"The Báb, moreover in that same treatise, censuring the failure of the Christian divines to acknowledge the truth of Mu1~ammad's mission, makes this illuminating statement: 'The blame falletli upon their doctors, for if these had be1ieved~ they would have been followed by the mass j their countrymen. Behold~ then, that which hafli come to pass! The learned men of Christendom are heLd to be learned by virtue of their safeguarding the teaching of Christ, and yet consider how they themselves have been the cause of men's fri/lure to accept the Faith and attain unto salvation!'
"39 39 The Promised Day Is Come, p. 17."During the ETh's confinement in the fortress of Chihriq, where He spent almost the whole of the two remaining years of His life, the
Law iz-i-ZlurPfdt (Tabletof the Letters) was revealed, in honor of Dayy~n � a Tablet which, however misconstrued at first as an exposition of the science of divination, was later recognized to have unravelled, on the one hand, the mystery of the Mustagjgth, and to have abstrusely alluded, on the other, to the nineteen years which must needs elapse between the Declaration of the BTh and that of Bahá'u'lláh ...
"To this period of incarceration in the fortresses of MAli-ICr and ~~ihriq � a period of unsurpassed fecundity, yet bitter in its humiliations and ever-deepening SOrrOWS � belong almost all the written references, whether in the form of wariTh~gs, appeals or exhortations, which the Báb, in anticipation of the approaching hour of His supreme affliction, felt it necessary to make to the Author of a Revelation that was soon to supersede His own.' '40 This Tablet was revealed for "a prominent official of high literary ability later surnamed Dayy6n by the BAb,"41 on whom "lie conferred the title of 'the third Letter to believe in Him Whom God shall make man-West.' "42
According to Nabil, "Thehad long baffled the most searching minds among the people of the BayAn and had proved an insurmountable obstacle to their recognition of the promised One.
The BTh had Himself in that Tablet unraveled that mystery; no one, however, was able to understand the explanation which He had given. It was left to Bahá'u'lláh to unveil it to the eyes of all men."43
Bahá'u'lláh, in His Epistleto the Son of the Wolf, cites a passage from the Tablet of the BTh to DayyAn, prefacing it with these words: "Dayydn, who, according to the words of Him Who is the Point is the repository of the trust of the one true God and the treasury of the pearls of His knowledge, was made by them to suffer so CFUCi a martyrdom that the Concourse on high wept and lamented.
He it is whom He (the flAb) had taught the hidden and preserved knowledge and entrusted him therewith, through His words: '0 thou who art named Dayydn! This is a hidden and preserved Knowledge.
We have entrusted it nfl to thee, and brought it to thee, as a mark of honor from God, inasmuch as the eye of thine heart is pure. Thou wilt appreciate its value, and wilt cherish its' ~ God Passes By, p. 27.
41 The Dawn-Breakers, p. 303.excellence. God, verily, hat/i deigned to bestow upon the Point of the Baydn a hidden and preserved Knowledge, the like of which God hath not sent down prior to this Revelation. Mare precious is it than any other knowledge in the estimation of God � glorified be He! He, verily, bath made it His testimony, even as He hath made the verses to be His testimony.'
"44 44 op. cit., p. 175."It was during these years~years darkened throughout by the rigors of the BTh's captivity, by the severe indignities inflicted upon Him, and by the news of the disasters that overtook the heroes of
M~zindar6n and Nayriz � ThatHe revealed, soon after His return from Tabriz, His denunciatory Tablet to
I~T6Ji Mirza Aq6~si.Couched in bold and moving language, unsparing in its condem nation, this epistle was fcrwarded to the intrepid I~ujjat who, as corroborated by Bahá'u'lláh, delivered it to that wicked minister"45
[Grand Vazir of Mu1~amrnad ~h~h].This Tablet was given the name of the Khutbiy-i-Qahriyyih (literally, "Sermon of Wrath").46 45 God Passes ~y, p. 27.
46 The Dow~t-Breakers, p. 323."in the Kitáb-i-Panj-Sjia'n, one of His last works, He had alluded to the fact that the sixth Naw-Ri~iz after the declaration of His mission would be the last He was destined to celebrate on earth."47 ..... to 'Azim He divulged, in the KitTh-i-Panj-~lia'n, the name, and announced the approaching advent, of Turn Who was to consummate
His own Revelation 'Waitthou,' is His statement to ~Azim, 'until nine will have elapsed from the time of the Baydn. Then exclaim: "Blessed, therefore, be God, the most excellent of Iviakers!" ' 47 God Passes By, p. ~1.
4~ ibid., pp. 28. 29.Mu11~. Shaykh 'Mi. surnamed 'Azim (literally. great") by the Báb. was one of the "outstanding figures among the ecc1esias~ieaI leaders of Khut~s~n" (Dawn-Breakers, p. 125).
Ornamental peacocks in the Bahá'í Gardens.FROM the time of the creation of Adam to this day there have been two pathways in the world of humanity; one the natural or materialistic, the other the religious or spiritual. The pathway of nature is the pathway of the animal realm.
The animal acts in accordance with the requirements of nature, follows its own instincts and desires. Whatever its impulses and proclivities may be it has the liberty to gratify them; yet it is a captive of nature.
It cannot deviate in the least degree from the road nature has established.
It is utterly minus spiritual susceptibilities, ignorant of divine religion and without knowledge of the Kingdom of God. The animal possesses no power of ideation or conscious intelligence; it is a captive of the senses and deprived of that which lies beyond them.
It is subject to what the eye sees, the ear hears, the nostrils sense, the taste detects and touch reveals. These sensations are acceptable and sufficient for the animal. But that which is beyond the range of the senses, that realm of phenomena through which the conscious pathway to the Kingdom of God leads, the world of spiritual susceptibilities and divine religion � of these the animal is completely unaware, for in its highest station it is a captive of nature.
One of the strangest things witnessed is that the materialists of today are proud of their natural instincts and bondage.
They state that nothing is entitled to belief and acceptance except that which is sensible or tangible. By their own statements they are captives of nature, unconscious of the spiritual world, uninformed of the divine kingdom and unaware of heavenly bestowals. If this be a virtue the animal has attained it to a superlative degree, for the animal is absolutely ignorant of the realm of spirit and out of touch with the inner world of conscious realization.
The animal would agree with the materialist in denying the existence of that which transcends the senses.
If we admit that being limited to the plane of the senses is a virtue, the animal is indeed more virtuous than man, for it is entirely bereft of that which lies beyond, absolutely oblivious of the Kingdom of God and its traces, whereas God has deposited within the human creature an illimitable power by which he can rule the world of nature.
Consider how all other phenomenal existence and beings are captives of nature. The sun, that colossal center of our solar system, the giant stars and planets, the towering mountains, the earth itself and its kingdoms of life lower than the human � all are captives of nature except man. No other created thing can deviate in the slightest degree from obedience to natural law. The sun in its glory and greatness millions of miles away is held prisoner in its orbit of universal revolution, captive of universal natural control. Man is the ruler of nature.
According to natural law and limitation he should remain upon the earth, but behold how he violates this command and soars above the mountains in aeroplanes. He sails in ships upon the surface of the ocean and dives into its depths in submarines.
Man makes nature his servant; harnesses the mighty energy of electricity for instance and imprisons it in a small lamp for his uses and conveniences. He speaks from the East to the West through a wire. He is able to store and preserve his voice in a phonograph. Though he is a dweller upon earth he penetrates the mysteries of starry worlds inconceivably distant. He discovers latent realities within the bosom of the earth, uncovers treasures, penetrates secrets and mysteries of the phenomenal world and brings to light that which according to nature's jealous laws should remain hidden, unknown and unfathomable.
Throughan ideal inner power man brings these realities forth from the invisible plane to the visible.
This is contrary to nature's law.It is evident therefore that man is ruler over nature's sphere and province.
Nature is inert, man is progressive. Nature has no consciousness, man is endowed with it. Nature is without volition and acts perforce whereas man possesses a mighty will. Nature is incapable of discovering mysteries or realities whereas man is especially fitted to do so. Nature is not in touch with the realm of God, man is attuned to its evidences. Nature is uninformed of God, man is conscious of Him.
Man acquires divine virtues, nature is denied them. Man can voluntarily discontinue vices, nature has no power to modify the influence of its instincts. Altogether it is evident that man is more noble and superior; that in him there is an ideal power surpassing nature. He has consciousness, volition, memory, intelligent power, divine attributes and virtues of which nature is completely deprived, bereft and minus; therefore man is higher and nobler by reason of the ideal and heavenly force latent and manifest in him.
How strange then it seems that man, notwithstanding his endowment with this ideal power, will descend to a level beneath him and declare himself no greater than that which is manifestly inferior to his real station. God has created such a conscious spirit within him that he is the most wonderful of all contingent beings. In ignoring these virtues he descends to the material plane, considers matter the ruler of existence and denies that which lies beyond. Is this virtue? In its fullest sense this is animalistic, for the animal realizes nothing more. In fact from this standpoint the animal is the greater philosopher because it is completely ignorant of the Kingdom of God, possesses no spiritual susceptibilities and is uninformed of the heavenly world. In brief, this is a view of the pathway of nature.
The second pathway is that of religion, the road of the divine Kingdom.
It involves the acquisition of praiseworthy attributes, heavenly illumination and righteous actions in the world of humanity. This pathway is conducive to the progress and uplift of the world.
It is the source of human enlightenment, training and ethical improvement; the magnet which attracts the love of God because of the knowledge of God it bestows. This is the road of the holy Manifestations of God for they are in reality the foundation of the divine religion of oneness.
There is no change or transformation in this pathway. It is the cause of human betterment, the acquisition of heavenly virtues and the illumination of mankind.
Alas! that humanity is completely submerged in imitations and unrealities notwithstanding the truth of divine religion has ever remained the same. Superstitions have obscured the fundamental reality, the world is darkened and the light of religion is not apparent.
This darkness is conducive to differences and dissensions; rites and dogmas are many and various; therefore discord has arisen among the religious systems whereas religion is for the unification of mankind. True religion is the source of love and agreement amongst men, the cause of the development of praiseworthy qualities; but the people are holding to the counterfeit and imitation, negligent of the reality which unifies; so they are bereft and deprived of the radiance of religion.
They follow superstitions inherited from their fathers and ancestors. To such an extent has this prevailed that they have taken away the heavenly light of divine truth and sit in the darkness of imitations and imaginations. That which was meant to be conducive to life has become the cause of death; that which should have been an evidence of knowledge is now a proof of ignorance; that which was a factor in the sublimity of human nature has proved to be its degradation. Therefore the realm of the religionist has gradually narrowed and darkened and the sphere of the materialist has widened and advanced; for the reigionist has held to imitation and counterfeit, neglecting and discarding holiness and the sacred reality of religion. When the sun sets it is the time for bats to fly.
They come forth because they are creatures of the night. When the lights of religion become darkened the inaterialists appear.
They are the bats of night. The decline of religion is their time of activity; they seek the shadows when the world is darkened and clouds have spread over it.
His Holiness Bahá'u'lláhhas risen from the eastern horizon. Like the glory of the sun He has come into the world. He has
Page 51Reinterment of the remains of the father of Bahá'u'lláh, September 4, 1959, '1r6q.
Hand of the Cause Tar~u'll&h Sarnandari is shown third from the left.
GRAVE OF THE INFANT SON OF THE BabThe transfer of his remains to a befitting resting place in ShirAz was effected in 1955.
Page 52reflected the reality of divine religion, dispelled the darkness of imitations, laid the foundation of new teachings and resuscita~ ted the world...
TALK GIVEN IN NEW YORKThe body-politic today is greatly in need of a physician. It ~s similar to a human body afflicted with severe ailments.
A doctor diagnoses the case and prescribes treatment. He does not prescribe, however, until he has made the diagnosis. The disease which afflicts the body-politic is lack of love and absence of altruism. In the hearts of men no real love is found and the condition is such that unless their susceptibilities are quickened by some power so that unity, love and accord may develop within them, there can be no healing, no agreement among mankind. Love and unity are the needs of the body-politic today. Without these there can be no progress or prosperity attained. Therefore the friends of God must adhere to the power which will create this love and unity in the hearts of the Sons of men. Science cannot cure the illness of the body-politic. Science cannot create amity and fellowship in human hearts. Neither can patriotism nor racial allegiance effect a remedy. It must be accomplished solely through the divine bounties and spiritual bestowals which have descended from God in this day for that purpose. This is an exigency of the times and the divine remedy has been provided. The spiritual teachings of the religion of God can alone create this love, unity and accord in human hearts.
Therefore hold to these heavenly agencies which God has provided, so that through the love of God this soul bond may be established, this heart attachment realized and the light of the reality of unity be reflected from you throughout the universe. If we do not hold fast to these divine agencies and means, no result will be possible.
Let us pray to God that he will exhilarate our spirits so we may behold the descent of Ills bounties, illumine our eyes to witness His great guidance and attune our ears to enjoy the celestial melodies of the heavenly Word. This is our greatest hope.
This is our ultimate purpose.In the estimation of historians this radiant century is equivalent to one hundred centuries of the past.
If comparison be made with the sum total of all former human achievements it will be found that the discoveries, scientific advancement and material civilization of this present century have equaled, yea far exceeded the progress and outcome of one hundred former centuries. The production of books and compilations of literature alone bear witness that the output of the human mind in this century has been greater and more enlightening than all the past centuries together.
It is evident therefore that this century is of paramount importance.
Reflect upon the miracles of accomplishment which have already characterized it, the discoveries in every realm of human research, inventions, scientific knowledge, ethical reforms and regulations established for the welfare of humanity, mysteries of nature explored, invisible forces brought into visibility and subjection, a veritable wonder-world of new phenomena and conditions heretofore unknown to man now open to his uses and further investigation. The East and West can communicate instantly. A human being can soar in the skies or speed in submarine depths. The power of steam has linked the continents. Trains cross the deserts and pierce the barriers of mountains; ships find unerring pathways upon the trackless oceans.
Day by day discoveries are increasing. What a wonderful century this is! It is an age of universal reformation. Laws and statutes of governments, civil and federal, are in process of change and transformation. Sciences and arts are being moulded anew. Thoughts
Page 53are metamorphosed. The foundations of human society are changing and strengthening. Today sciences of the past are useless. The ptolemaic system of astronomy, numberless other systems and theories of scientific and philosophical explanation are discarded, known to be false and worthless.
Ethical precedents and principles cannot be applied to the needs of the modern world. Thoughts and theories of past ages are fruitless now. Thrones and governments are crumbling and falling. All conditions and requisites of the past unfitted and inadequate for the present time, are undergoing radical reform.
It is evident therefore that counterfeit and spurious religious teaching, antiquated forms of belief and ancestral imitations which are at variance with the foundations of divine reality must also pass away and be reformed. They must be abandoned and new conditions be recognized. The morals of humanity must undergo change. New remedy and solution for human problems must be adopted. Human intellects themselves must change and be subject to the universal reformation. Just as the thoughts and hypotheses of past ages are fruitless today, likewise dogmas and codes of human invention are obsolete and barren of product in religion.
Nay, it is true that they are the cause of enmity and conducive to strife in the world of humanity; war and bloodshed proceed from them and the oneness of mankind finds no recognition in their observance. Therefore it is our duty in this radiant century to investigate the essentials of divine religion, seek the realities underlying the oneness of the world of humanity and discover the source of fellowship and agreement which will unite mankind in the heavenly bond of love. This unity is the radiance of eternity, the divine spirituality, the effulgence of God and the bounty of the Kingdom.
We must investigate the divine source of these heavenly bestowals and adhere unto them steadfastly.
For if we remain fettered and restricted by human inventions and dogmas, day by day the world of mankind will be degraded, day by day warfare and strife will increase and satanic forces converge toward the destruction of the human race.
If lQve and agreement are manifest in a single family, that family will advance, become illumined and spiritual; but if enmity and hatred exist within it destruction and dispersion are inevitable. This is likewise true of a city. If those who dwell within it manifest a spirit of accord and fellowship it xviii progress steadily and human conditions become brighter, whereas through enmity and strife it will be degraded and its inhabitants scattered.
In the same way the people of a nation develop and advance toward civilization and enlightenment though love and accord, and are disintegrated by war and strife. Finally, this is true of humanity itself in the aggregate. When love is realized and the ideal spiritual bonds unite the hearts of men, the whole human race will be uplifted, the world will continually grow more spiritual and radiant and the happiness and tranquillity of mankind be immeasurably increased. 'vVarfare and strife will be uprooted, disagreement and dissension pass away and universal peace unite the nations and peoples of the world.
All mankind will dwell together as one family, blend as the waves of one sea, shine as stars of one firmament and appear as fruits of the same tree. This is the happiness and felicity of humankind.
From SOME ANSWERED QUESTIONS, Chap. HI ... Now reflect that it is education that brings the East and the West under the authority of man; it is education that produces wonderful industries; it is education that spreads glorious sciences and arts; it is education that makes manifest new discoveries and laws. If there were no educator, there would be no such things as comforts, civilization, facilities, or humanity.
If a man be left alone in a wilderness where he sees none of his own kind, he will undoubtedly become a mere brute; it is then clear that an educator is needed.
But education is of three kinds: material, human, and spiritual. Material education is concerned with the progress and development of the body, through gaining its sustenance, its material comfort and ease. This education is common to animals and man.
Page 54Human education signifies civilization and progress: that is to say, government, administration, charitable works, trades, arts and handicrafts, sciences, great inventions and discoveries of physical laws, which are the activities essential to man as distinguished from the animal.
Divine education is that of the Kingdom of God: It consists in acquiring divine perfections, and this is true education; for in this estate man becomes the center of divine appearance, the manifestation of the words, "Let us make man in our image and after our likeness."
This is the supreme goal of the world of humanity.
Now we need an educator who will be at the same time a material, human, and spiritual educator, and whose authority will be effective in all conditions.
So if any one should say, "I possess perfect comprehension and intelligence, and I have no need of such an educator," he would be denying that which is clear and evident, as though a child should say, "I have no need of education; I will act according to my reason and intelligence, and so I shall attain the perfections of existence"; or as though the blind should say, "I am in no need of sight, because many other blind people exist without difficulty."
Then it is plain and evident that man needs an educator, and this educator must be unquestionably and indubitably perfect in all respects, and distinguished above all men. For otherwise he cannot be their educator. More particularly because he must be at the same time their material and human as well as their spiritual educator; that is to say, he will teach men to organize and carry out physical matters, and to regulate the form of society with regard to the establishing of help and assistance in life, so that material affairs may be organized and regulated for any circumstances that may occur. In the same way he will establish human education; that is to say, he must educate intelligence and thought in such a way that they may attain complete development, SQ that knowledge and science may increase, and the reality of things, the mysteries of beings, and the properties of existence may be discovered; that day by day instructions, inventions, and laws may be improved; and from things perceptible to the senses conclusions as to intellectual things may be deduced.
He must also impart spiritual education; so that intelligence and comprehension may penetrate the metaphysical world, and may receive benefit from the sanctifying breeze of the Holy Spirit, and may enter into relationship with the Supreme Concourse.
lie must so educate the human reality that it may become the center of the divine appearance, to such a degree that the attributes and the names of God shall be resplendent in the mirror of the reality of man, and the holy verse, "We will make man in Our image and likeness," shall become true.
It is clear that human power is not able to fill such a great office, and that the reason alone could not undertake the responsibility of so great a mission. How can one solitary person without help and without support lay the foundations of such a noble construction? He must depend on the help of the spiritual and dMne power to be able to undertake this mission. One Holy Soul gives life to the world of humanity, changes the aspect of the terrestrial globe, causes intelligence to progress, vivifies souls, lays the foundation of a new existence, establishes the basis of a marvelous creation, organizes the world, brings nations and religions under the shadow of one standard, delivers man from the world of imperfections and vices, and inspires him with the desire and need of natural and acquired perfections.
Certainly nothing short of a divine power could accomplish so great a work.
We ought to consider this with justice, for this is the office of justice.
A Cause which all the governments and peoples of the world, with all their powers and armies, cannot promulgate and spread, one Holy Soul can promote without help or support! Can this be done by human power? No, in tile name of God!
For example, Christ, alone and solitary, upraised the standard of spiritual peace and righteousness, a work which all the victorious governments with all their hosts were unable to accomplish. Consider what was the fate of so many and diverse empires and peoples: the Roman Empire, France, Germany, Russia, England, etc.; all were gathered together under the same tent; that is to say, the appearance of Christ brought about a union among these diverse nations; some of whom, under the influence of Christianity, became so united that they sacrificed their lives and property
Page 55for one another. After the time of Constantine, who was the protagonist of Christianity, divisions broke out among them.
The point I wish to make is that Christ sustained a cause that all the kings of the earth could not establish!
He united the various religions and modified ancient customs. Consider what great divergences existed between Romans, Greeks, Syrians, Egyptians, Phoenicians, Israelites, and other peoples of Europe. Christ removed these divergences, and became the cause of love between these communities. Although after some time empires destroyed this union, the work of Christ was accomplished.
Therefore, the universal educator must be at the same time not only a material, but also a human and spiritual educator, and he must possess a supernatural power so that he may hold the position of a divine teacher. If he does not show forth such a holy power, he will not be able to educate, for if he be imperfect, how can he give a perfect education?
From TALK GIVENReligion is the outer expression of the divine reality. Therefore it must be living, vitali7ed moving and progressive.
If it be without motion and nonprogressive it is without the divine life; it is dead. The divine institutes are continuously active and evolutionary; therefore the revelation of them must be progressive and continuous. All things are subject to reformation. This is a century of life and renewal. Sciences and arts, industry and invention have been reformed. Law and ethics have been reconstituted, reorganized. The world of thought has been regenerated. Sciences of former ages and philosophies of the past are useless today.
Present exigencies demand new methods of solution; world problems are without precedent. Old ideas and modes of thought are fast becoming obsolete. Ancient laws and archaic ethical systems will not meet the requirements of modern conditions, for this is clearly the century of a new life, the century of the revelation of the reality and therefore the greatest of all centuries. Consider how the scientific developments of If he be ignorant, how can he make others wise 2 If he be unjust, how can he make others just?
If he be earthly, how can he make others heavenly?
Now we must consider justly: Did these Divine Manifestations who have appeared possess all these qualifications or rot? If they had not these qualifications and these perfections, they were not real educators.
Therefore it must be our task to prove to the thoughtful, by reasonable arguments, the prophethood of Moses, of Christ, and of the other Divine
Manifestations. Amdthe proofs and evidences which we give must not be based on traditional but on rational arguments.
It has now been proved by rational arguments that the world of existence is ffi the utmost need of an educator, and that its education must be effected by a divine power. There is no doubt that this holy power is due to insoiration, and that the world must be educated through this power which is above human power.
IN BOSTON, MASS.fifty years have surpassed and eclipsed the knowledge and achievements of all the former ages combined. Would the announcements and theories of ancient astronomers exn.a~n our present knowledge of the sun-worlds and planetary systems?
Would the mask of obscurity which beclouded rnediaeval centuries meet the demand for clear-eyed vision and understanding which characterizes the world today? Will the despotism of former governments answer the call for freedom which has risen from the heart of humanity in this cycle of illumination?
It is evident that no vital results are now forthcoming from the customs, institutions and standpoints of the past. In view of this, shall blind imitations of ancestral forms and theological interpretations continue to guide and control the religious life and spiritual development of humanity today? Shall man gifted with the power of reason unthinkingly follow and adhere to dogma, creeds and hereditary beliefs which will not bear the analysis of reason in this century of effulgent reality?
Unquestionablythis will not satisfy men of science, for when they find premise or conclusion contrary to present standards of proof and without real foundation, they reject that which has been formerly accepted as standard and correct and move forward from new foundations.
The divine prophets have revealed and founded religion.
They have laid down certain laws and heavenly principles for the guidance of mankind.
They have taught and promulgated the knowledge of God, established praiseworthy ethical ideals and inculcated the highest standards of virtue in the human world.
Gradually these heavenly teachings and foundations of reality have been beclouded by human interpretations and dogmatic imitations of ancestral beliefs.
The essential realities which the prophets labored so hard to establish in human hearts and minds while undergoing ordeals and suffering tortures of persecution, have now well nigh vanished. Some of these heavenly messengers have been killed, some imprisoned; all of them despised and rejected while proclaiming the reality of divinity. Soon after their departure from this world, the essential truth of their teachings was lost sight of and dogmatic imitations adhered to. Inasmuch as human interpretations and blind imitations differ widely, religious strife and disagreement have arisen among mankind, the light of true religion has been extinguished and the unity of the world of humanity destroyed.
The prophets of God voiced the spirit of unity and agreement. They have been the founders of divine reality. Therefore if the nations of the world forsake imitations and investigate the reality underlying the revealed Word of God they will agree and become reconciled.
For reality is one and not multiple.The nations and religions are steeped in blind and bigoted imitations. A man is a Jew because his father was a Jew. The Mubarn-madan follows implicitly the footsteps of his ancestors in belief and observance.
The Buddhist is true to his heredity as a Buddhist. That is to say they profess religious belief blindly and without investigation, making unity and agreement impossible. It is evident therefore that this condition will not be remedied without a reformation in the world of religion. In other words the fundamental reality of the divine religions must be renewed, reformed, revoiced to mankind.
From the seed of reality, religion has grown into a tree which has put forth leaves and branches, blossoms and fruit. After a time this tree has fallen into a condition of decay. The leaves and blossoms have withered and perished; the tree has become stricken and fruitless. It is not reasonable that man should hold to the old tree, claiming that its life forces are undiminished, its fruit unequalled, its existence eternal. The seed of reality must be sown again in human hearts in order that a new tree may grow therefrom and new divine fruits refresh the world. By this means the nations and peoples now divergent in religion will be brought into unity, imitations will be forsaken and a universal brotherhood in the reality itself will be established.
Warfare and strife will cease among mankind; all will be reconciled as servants of God. For all are sheltered beneath the tree of His providence and mercy. God is kind to all; He is the giver of bounty to all alike, even as His Holiness Jesus Christ has declared that God "sendeth rain on the just and on the unjust"; that is to say, the mercy of God is universal.
All humanity is under the protection of His love and favor, and unto all He has pointed the way of guidance and progress.
Progress is of two kinds, material and spiritual.The former is attained through observation of the surrounding existence and constitutes the foundation of civilization. Spiritual progress is through the breaths of the Holy Spirit and is the awakening of the conscious soul of man to perceive the reality of divinity. Material progress insures the happiness of the human world. Spiritual progress insures the happiness and eternal continuance of the soul. The prophets of God have founded the laws of divine civilization. They have been the root and fundamental source of all knowledge. They have established the principles of human brotherhood or fraternity which is of various kinds, such as the fraternity of family, of race, of nation and of ethical motives. These forms of fraternity, these bonds of brotherhood are merely temporal and transient in association. They do not insure harmony and are usually productive of disagreement. They do not prevent warfare and strife; on the contrary they are selfish, restricted and fruitful causes of enmity and hatred among mankind. The spiritual brotherhood which is enkindled and
Page 57established though tile breaths of the Holy Spirit unites nations and removes the cause of warfare and strife. It transforms mankind into one great family and establishes the foundations of the oneness of humanity. It promulgates the spirit of international agreement and Insures universal peace. Therefore we must investigate the foundation reality of this heavenly fraternity.
We must forsake all imitations and promote the reality of the divine teachings.
In accordance with these principles and actions and by the assistance of the Holy Spirit, both material and spiritual happiness shall become realized. Until all nations and peoples become united by the bonds of the Holy Spirit in this real fraternity, until national and international prejudices are effaced in the reality of this spiritual brotherhood, true progress, prosperity and lasting happiness will not be attained by man. This is the century of new and universal nationhood.
Sciences have advanced, industries have progressed, politics have been reformed, liberty has been proclaimed, justice is awakening.
This is the century of motion, divine stimulus and accomplishment; the century of human solidarity and altruistic service; the century of universal peace and the reality of the divine Kingdom.
Page 58The last photograph of Slioghi Effendi taken a few months before he passed away.
Page 59Salutation aiidpraise, blessing and gloty rest upon that primal branch of the Divine and Sacred Lope-Thee, grown out, blest, tender, verdant and flourishing from the Twin Holy Trees; the most wondrous, unique and priceless pearl that dotli gleam from out the Twin Surging Seas.
LIKE a cloud-break in a stormy sky these words, even as a mighty shaft of sunlight, broke through the gloom and tempest of dangerous years and shone from on high upon a small boy, the grandson of a prisoner of the Sult6n of Turkey, living in the prison-city of 'Akka in the Turkish province of Syria. The words were written by 'Abdu'l-Bahá in the first part of His Will and Testament and referred to His eldest grandchild, Shoghi Effendi.
Although already appointed the hereditary successor of his grandfather, neither the child, nor the ever-swelling host of followers of Bahá'u'lláh throughout the world, were made aware of this fact. In the Orient, where the principle of lineal descent is well understood and accepted as the normal course of events, there was hope no doubt, that even as Bahá'u'lláh Himself had demonstrated the validity of this mysterious and great principle of prirnogeniture, so would 'Abdu'l-Bahá, 1-us son and successor, do likewise. Many years before His passing, in answer to a question from some Persian believers as to whether there would be one person to whom all should turn after His death, 'Abdu'l-Bahá had written: ... Know verily that this is a well-guarded secret.
It is even as a gem concealed within its sliefl. That it will be revealed is predestined. The time will come when its light will appear, when its evidences will be made man ffest, and its secrets unravelled."
Until the Master passed away in November 1921, and His Will and Testament was found in His safe and opened and read, no one in the Baha world knew that Shoghi Effendi was that "unique pearl", and just how unique and glorious a pearl it was that 'Abdu'l-Bahá left behind Him no one really understood until in November 1957 it was recalled to the Seas from which it had been born.
On the 27th day of Rama~%n, 1314 of the Muslim calendar, Shoghi Effendi was born. This was Sunday, March 1, 1897 of the Gregorian calendar.
These dates nave been found in one of Shoghi Effendi's notebooks which he kept during his boyhood, written in his own hand. lie was the eldest grandchild and first grandson of 'Abdu'l-Bahá, born of His oldest daughter, Piy6Yiyyih Kh~num, and her husband Mirza H6Af Shir~zi one of the Afn6ns and a relative of the Bib. He was invariably addressed by his grand~atirr as "Shoghi Effendi"; indeed, He gave instructions that he should at all times have the "Effendi" added and even told Shoghi Effendi's own father he must address him thus and not merely as "Shoghi". The ward "Effendi" signifies "sir~~ or "mister" and is added as a term of respect; for the same reason "KihAnum" which means "lady" or "madame", is added to a woman's name.
At the time of Shoghi Effendi's birth 'Abdu'l-Bahá. and Flis family were still prisoners of the SuMII of Turkey, 'Abdu'1 Ijamid; it was not until the revolution of the Young Turks, in 1908, and the consequent release of political prisoners, that they were freed from an exile and bondage that, for Him and His sister at least, had lasted for over forty years. In 1897 they were all living in a house known as that of 'Abdu'11Th PAsh~ a stone's throw from the great Turkish military barracks where Bahá'u'lláh, 'Abdu'1-59 59
Page 60Baha, and the company of believers who were with them, had been incarcerated when they first landed in 'Akka in 1868. It was in this home that the first group of pilgrims from the Western World visited the Master in the winter of 1898 � 99, and many more of the early believers of the 'Nest; travelling along the beach in an omnibus drawn by three horses, they would proceed from Haifa to 'Akka, enter the fortified wails of the prison-city, and be welcomed as His guests for a few days in that house. It was from this home that 'Abdu'l-Bahá left to reside in freedom in Haifa, twelve miles away on the other side of the Bay of 'Akka. Entering through a passage across which the upper story of the building ran, one came upon a small enclosed garden where grew flowers, fruit trees, and a few tall palms, and in one corner of which a long stairway ran up to the upper floor and opened on an inner, unroofed court from which doors led to various rooms and to a long corridor giving access to other chambers.
To catch even a glimpse of what must have transpired in 'Abdu'l-Bahá'í heart when this first grandson was born to Him at the age of fifty-three, one must remember that He had already lost more than one son, the dearest and most perfect of them, Uusayn, a beautiful and very dignified little boy, having passed away when only a few years old.
Of the four surviving daughters of 'Abdu'l-Bahá three were to bear Him thirteen grandchildren, but it was this oldest one who bore witness to the saying "the child is the secret essence of its sire", not to be taken to mean in this case the heritage of his own father, but rather that he was sired by the Prophets of God and inherited the nobility of his grandfather 'Abdu'l-Bahá.
The depths of 'Abdu'l-Bahá'í feelings at this time are reflected in I-us own words in which He clearly states that the name Shoghi � literally "the one who longs" � was conferred by God upon this grandson: 0 God! This is a branch sprung from the tree of
Thy mercy. Through Thygrace and bounty enable him to grow and through the showers of Thy generosity cause him to become a verdant, flourishing, blossoming and fruitful branch. Gladden the eyes of his parents, Thou Who giveth to whomsoever Thou wiliest, and bestow upon him the name Shoghi so that he may yearn for Thy Kingdom and soar into the realms of the unseen!
By the signs Shoghi Effendi showed from earliest childhood and by his unique nature, he twined himself ever more deeply into the roots of the Master's heart.
How great must have been the struggle of the grandfather to keep within bounds His love for this child lest the very blaze of that love endanger his life through the hatred and envy of His many enemies, ever seeking an Achilles heel to bring about His downfall.
Many times when Shoghi Effendi spoke of the past and of 'Abdu'l-Bahá I felt not only how boundless and consuming had been his own love for the Master, but that he had been aware of the fact that 'Abdu'l-Bahá leashed and veiled the passion of His love for him in order to protect him and to safeguard the Cause of God from its enemies.
Shoghi Effendi was a small, sensitive, intensely active and mischievous child.
He was not very strong in his early years and his mother often had cause to worry over his health.
However, he grew up to have an iron constitution, which, coupled with the phenomenal force of his nature and willpower, enabled him in later years to overcome every obstacle in his path.
The first photographs we have of him show a peaky little face, immense eyes and a firm, beanti � fully shaped chin which in his childhood gave a slightly elongated and heart-shaped appearance to his face. His eyes were of that deceptive hazel colour that sometimes led people who did not have the opportunity to look into them as often as I did to think they were brown or blue. The truth is they were a clear hazel which sometimes changed to a warm and luminous grey. I have never seen such an expressive face and eyes as those of the Guardian; every shade of feeling and thought was mirrored in his visage as light and shadow are reflected on water.
In the days of Shoghi Effendi's childhood it was the custom to rise about dawn and spend the first hour of the day in the Master's room, where prayers were said and the family all had breakfast with Him. The children sat on the floor, their legs folded under them, their arms folded across their breasts, in great respect; when asked, they would chant for 'Abdu'l-Bahá; there was
Page 61THE GUARDIAN OF THE BAHÁ'Í FAITH 61
The priceless pearl", Shoghi Effendi, 'Abdu'l-Bahá'í eldest grandson.
Page 62Birthplace of the Guardian, in the prison-city of 'Akka.
Page 63THE GUARDIAN OF THE BAT{A'I FAITH 63
no shouting or unseemly conduct. Breakfast consisted of tea, brewed on the bubbling Russian brass samovar and served in little crystal glasses, very hot and very sweet, pure wheat bread and goats' milk cheese. Dr. Zia Bag~d6df, an intimate of the family, in his recollections of these days records that Shoghi Effendi was always the first to get up and be on time after receiving one good chastisement from no other hand than that of his grandfather!
He also tells us the story of Shoghi Effendi's first Tablet from 'Abdu'l-Bahá.
Dr. Baghd~di states that when Shoghi Effendi was only five years old he was pestering the Master to write something for him, whereupon 'Abdu'l-Bahá wrote this touching and revealing letter in His own hand:
He is God!0 My SIiogizi, I have no time to talk, leave me alone! You said "write" � I have written. What else should be done?
Now is not the time for you to read and write, it is the time for ]wnping about and chanting "0 my God!", therefore memorize the prayers of the Blessed Beauty and chant them that I may hear them, because there is no time for anything else.
It seems that when this wonderful gift reached the child he set himself to memorize a number of Bahá'u'lláh's prayers and would chant them so loudly that the entire neighbourhood could hear his voice; when his parents and other members of the Master's family remonstrated with him, Shoghi Effendi replied, according to Dr. BaglidAdi, "The Master wrote to me to chant that He may hear me! I am doing my best!" and he kept on chanting at the top of his voice for many hours every day. Finally his parents begged the Master to stop him, but He told them to let Shoghi Effendi alone.
This was one aspect of the small boy's chanting.We are told there was another: he had memorized some touching passages written by 'Abdu'l-Bahá after the ascension of Bahá'u'lláh and when he chanted these the tears would roll down the earnest little face, From another source we are told that when the Master was requested by a western friend, at that time living in His home, to reveal a prayer for children He did so, and the first to memorize it and chant it was Shoghi Effendi who would also chant it in the meetings of the friends.
In his recollections of those early years one of the Bahá'ís has written that one day Shoghi Effendi entered the Master's room, took up His pen and tried to write. 'Abdu'l-Bahá drew him to His side, tapped him gently on the shoulder and said, "Now is not the time to write, now is the time to play, you will write a lot in the future." Nevertheless the desire of the child to learn led to the formation of classes in the Master's household for the children, taught by an old Persian believer.
I know that at one time in his childhood, most likely while he was still living in 'Akka, Shoghi Effendi and other grandchildren were taught by an Italian, who acted as governess or teacher; a grey-haired elderly lady, she came to call shortly after I was married.
Although these early years of Shoghi Effendi's life were spent in the prison-city of 'Akka, enclosed within its moats and walls, its two gates guarded by sentries, this does not mean he had no occasion to move about. He must have often gone to the homes of the Bahá'ís living inside the city, to the KhAn where the pilgrims stayed, to the Garden of Ri4v6n and to Baha. Many times he was the delighted companion of his grandfather on these excursions.
We are told that sometimes he spent the night in Bahá'í in the house now used as a pilgrim house; 'Abdu'l-Bahá would Himself come and tuck him in bed, remarking, "I need him."
When 'Abdu'l-Bahá first moved into the new home in Haifa (which was in use by members of I-Ifs family in February 1907, if not earlier) the rooms were occupied by all the members of His family; eventually the families of two of His daughters moved to homes of their own near His, but the house was always crowded with relatives, children, servants, pilgrims and guests.
Shoghi Effendi entered the best school in Haifa, the College des Fnres, conducted by the Jesuits.
He told me he had been very unhappy there. Indeed, I gathered from him that he never was really happy in either school or university.
In spite of his innately joyous nature, his sensitivity and his background � so different from that of others in every way � could not but set him apart and give rise to many a heartache; indeed, he was
Page 64one of those people whose open and innocent hearts, keen minds and affectionate natures seem to combine to bring upon them more shocks and suffering in life than is the lot of most men. Because of his unhappiness in this school 'Abdu'l-Bahá decided to send him to Beirut where he attended another Catholic school as a boarder, and where he was equally unhappy.
Learning of this in Haifa the family sent a trusted Ba1A'i woman to rent a home for Shoghi Effendi in Beirut and take care of and wait on him. It was not long before she wrote to his father that he was very unhappy at school, would refuse to go to it sometimes for days, and was getting thin and run down. His father showed this letter to 'Abdu'l-Bahá Who then had arrangements made for Shoghi Effendi to enter the Syrian Protestant College, which had a school as well as a university, later known as the American College in Beirut, and which the Guardian entered when he finished what was then equivalent to the high school. Shoghi Effendi spent his vacations at home in Haifa, in the presence as often as possible of the grandfather he idolized and Whom it was the object of his life to serve. The entire course of Shoghi Effendi's studies was aimed by him at fitting himself to serve the Master, interpret for Him, and translate His letters into English.
It is very difficult to trace the exact course of events in these years.
All eyes were fixed on the grandfather and much as people loved and respected the eldest grandson, when the sun shines the lamp is ignored! Some pilgrims' accounts, like that of Thornton Chase, the first American believer, who visited the Master in 1907, mention meeting
"Shogi Mnan". Indeed Chasepublished a photograph showing Shoghi Effendi in what must have been his usual costume in those days, short pants, long dark stockings, a fez on his head, a jacket and a huge sailor's collar covering his shoulders. But there is not enough material available at present to fill in all the gaps.
Even those who accompanied 'Abdu'l-Bahá on Ills journeys to the West, and kept careful diaries, did not think to record very much about the comings and goings of a child who was oniy thirteen when 'Abdu'l-Bahá set forth on His historic visits to Europe and America.
No sooner had 'Abdu'l-Bahá been freed from His long imprisonment and taken up His permanent residence in Haifa, than lie began to contemplate this journey. A report published in America in "Baha News", 1910, states: "You have asked for an account of 'Abdu'l-Bahá'í departure for the land of Egypt.
'Abdu'l-Bahá did not inform anyone that He was going to leave Haifa ... within two days He summoned to His presence M.N., Shoghi Effendi and K. and this servant."
One of the Bahá'ís recalls that a little befbre sunset, on that September afternoon when 'Abdu'l-Bahá'í ship set sail for Port
Said in Egypt, ShoghiEffendi was seated on the steps of the Master's house, disconsolate and forlorn, and remarked: "The Master is now on board the ship. He has left me behind, but surely there is a wisdom in this!"
or words to this effect. Well knowing what was passing in the heart of His grandson the loving Master no doubt sent for the child to soften the blow of this first, serious separation from Him; but more reference than this to that event has not been found. We know the Master stayed about a month in Port Said, later proceeding to Alexandria rather than to Europe, which was His original intention, and that Shoghi Effendi was with Him. As school opened in early October one presumes he returned to Syria. In
April 1911, Slioghi Effendiwas again with the Master, in Ramleli, a suburb of Alexandria, for a visiting
Baha from America, LouisGregory, the first negro Hand of the Cause, mentions meeting, on April 16th, "Shogi", a beautiful boy, a grandson of 'Abdu'l-Bahá, and says he showed great affection for the pilgrims.
'Abdu'l-Bahá'í thoughts, in spite of the arduous nature of His daily preoccupations during those exhausting months in America and later in Europe, must have often gone to His beloved grandson.
We find mention of Shoghi Effendi in three of the letters the Master wrote to His sister, the Greatest Holy Leaf, Bahá'í KMnum, during His travels, showing His anxiety over Shoghi Efi'endi and revealing His great love for him: "Write to me at once aboQt Shoghi Effendi's condition, informing me fully and hiding nothing; this is the best way."; "Kiss the light of the eyes of the company of spiritual souls,
Shoghi Effendi"; "Kissreferences clearly indicate His anxiety over a child who had not always been well and who, He well knew, missed Him terribly
Page 65THE GUARDJAN OF THE BAHÁ'Í FAITH 65
A little boy who became a spiritual king.Shoghi Effendi, taken during his early school years.
Page 67THE GUARDIAN OF THE BAHÁ'Í FAITH 67
and suffered. We also have a Tablet of 'Abdu'l-Bahá.
addressed to Shoghi Effendi, expressing His concern about his health, but at what period it was written I do not know:
He is God!Shoghi Effendi, upon him be the glory of the All-Glorious!
Ott thou who art young in years and radiant of countenance, I understand you have been ill and obhged to rest; never mind, from time to time rest is essential, otherwise, Like unto 'Abdu'l-Bahá from excessive toil you will become weak and powerless and unable to work. Therefore rest a few days, it does not matter. I hope that you will be tinder the care and pro tection of the
Blessed Beauty.Shoghi Effendi was always active in corresponding with Bahá'í friends through personal letters. We learn from one of these, addressed to "Sye-d Mustafa Roumie" in Burma, and dated "Caiffa, Syria, July 28, 1914", in which he says he is much pleased with the "glad tidings of the rapid progress of the Cause in the Far East", that he shared this letter with the Master and "a Holy tender smile ran over his radiant Face and his heart overflowed with joy. I then came to know that the Master is in good health for I recollected his sayings which I quote now. 'Whenever and wherever I hear the glad tidings of the Cause my physical health is bettered and ameliorated.'
I therefore tell you that the Master is feeling very well and is happy. Convey this happy news to the Indian believers. I do hope that this will double their courage, their firmness, and their zeal in spreading the Cause."
Shoghi Effendi also played a dominant role in the activities of the Baha students studying in Beirut, through which passed so many of the pilgrims from Persia and the Far East on their way to and from Haifa. He writes, in a letter from Beirut dated May 3, 1914: "Going back to our college activities our Bahá'í meetings, which I have spoken to you about, are reorganized and only today we are sending letters, enclosing glad tidings of the Holy Land, to the Bahá'í Assemblies in various countries."
The war years, during most of which Shoghi Effendi was studying to obtain his Bachelor of Arts degree at the American University, must have often cast a deep shadow of anxiety on him, in spite of his naturally buoyant and joyous nature. They were years of ever-in-creasing danger for his beloved grandfather, years of dire starvation for much of the population, of privations shared by all, including his own family.
It was in 1918 that Shoghi Effendi received his Bachelor of Arts degree. In a letter to a friend in England dated November 19th of that year, he wrote: "I am so glad and privileged to be able to attend to my Beloved's services after completing my course of Arts and Sciences in the
American University at Beirut.I am so anxious and expectant to hear from you and of your services to the Cause for by transmitting them to the Beloved I shall make him happy, glad and strong.
The past four years have been years of untold calamity, of unprecedented oppression, of indescribable misery, of severe famine and distress, of unparalleled bloodshed and strife, but now that the dove of peace has returned to its nest and abode a golden opportunity has arisen for the promulgation of the Word of God. This will be now promoted and the Message delivered in this liberated region without the least amount of restriction.
This is indeed the Era of Service." Nothing could be more revealing of the character of the future Guardian than these lines, in which his devotion to the work of the Master, his consuming longing to make Him happy and well, his concise summary of where his own life now stands in relation to this service, his analysis of what the war's end signifies for the immediate future of Bahá'í work are all clearly shown.
1-us nascent rhetorical style, still hampered by an imperfect command of the English language, but already showing the bare bones of its future greatness is reflected in passages such as this: "the friends are all... large and small, old and young, healthy and sick, at home and abroad, glad of the events that have recently transpired; they are all one soul in different bodies, united, agreed, serving and aiming to serve the oneness of humanity."
Shoghi Effendi was now twenty-one years old. His personal relationship to 'Abdu'l-Bahá was made clear in some of these early letters, for the most part written in 1919, in which he refers to "my grandfather, 'Abdu'l-Bahá'í and signs himself "Shoghi Rabbani (grandson of 'Abdu'l-Bahá)".
One must remember that in the immediate months after the war ended,
Page 68when contact was being reestablished between the Master and the believers in so many countries which had been cut off from Him during the long years of hostilities, it was highly desirable that Baha and nonBaM'fs alike should know who this "Shoghi Rabbani" was who was now acting as the Master's secretary and right-hand man. The Star of the J'Vest, in its issue of September 27, 1919, publishes a full length photograph of Shoghi Effendi, entitled, "Shoghi Rabbani, Grandson of 'Abdu'l-Bahá'í and states he is the translator of recent Tablets and his Diary Letters begin in this issue. Personally I believe, knowing from experience how completely Shoghi Effendi directed even minutiae at the World Centre, that it is probable the Master Himself directed him to make clear their family relationship.
The work of 'Abdu'l-Bahá.increased from day to day as floods of letters, reports, and eventually pilgrims poured into 1-laifa. This is reflected in Shoghi Effendi's personal letters to various Baha friends: this interruption of correspondence with you on my part has been solely due to a great pressure of work in connection with the dictation and translation of Tablets.. The whole afternoon has been spent in translating for him only the contents of a part of the supplications from London." He ends up by saying, "I enclose, out of my Bahá'í and particular affection for you, two photographs ; "My head is in a whirl, so busy and so eventful was the day. No less than a score of callers from prince and pasha to a simple private soldier have sought interview with 'Abdu'l-Bahá"; "The Beloved from morn till eve, even at midnight is engaged in revealing Tablets, in sending forth his constructive, dynamic thoughts of love and principles to a sad and disillusioned world."; "As I am writing these lines, I am again moved to present myself in his presence and take down his words in response to the recently arrived supplications." Every word reflects the boundless energy, devotion and enthusiasm of this princeling standing at the side of the old king, serving and supporting Him with all the vitality of his youth and the singular eagerness of his nature.
Shoghi Effendi frequently accompanied the Master to the steadily increasing number of official functions to which He was invited. This included visits to the
British MilitaryGovernor of Haifa and interviews with the Commander-in-Chief, Sir Edmund Allenby, the General who had led the Allied forces in Palestine and who later became Lord Allenby and was largely responsible for 'Abdu'l-Bahá'í receiving a knighthood from the
British Government. Shoghiwas the second time 'Abdu'l-Bahá had called on the General and this time the conversation centered around the Cause and its progress He is a very gentle, modest and striking figure, warm in affection, yet imposing in his manners." In these circles the grandson of 'Abdu'l-Bahá was now becoming known. An official letter, from the Military Governor to 'Abdu'l-Bahá, says: "Your Eminence: I have today received from your grandson the sum of This was in response to Shoghi Effendi's having called upon him with a further contribution from the Master to the "Haifa
Relief Fund". ShoghiEffendi also spent much time with the pilgrims, not only in the presence of 'Abdu'l-Bahá during which he eagerly obtained detailed information from them about the progress of Baha activities in various countries.
Wherever 'Abdu'l-Baháwent, as often as possible the beloved grandson went with Him. This constant companionship, which lasted for about two years, must have been a deep satisfaction to them both and have exerted a profound and decisive influence on
Shoghi Effendi. Duringthese years, when the star of 'Abdu'l-Bahá'í fame was rising locally, as well as internationally, Shoghi Effendi had the opportunity of observing how the Master dealt with high officials and the numerous men of distinction drawn to one Whom many regarded as little less than an oriental prophet and the greatest religious figure in Asia, as well as how the Master conducted Himself in the face of the ever-present envy and intrigue of His enemies and ill-wishers. The lessons learned were to be reflected in the thirty-six years of Shoghi Effendi's own ministry to the Faith of Bahá'u'lláh.
The decision of Shoghi Effendi to leave 'Abdu'l-Bahá, after less than two years spent constantly in His service, and at a time when the Master's vast postwar correspondence was steadily increasing, was based on a number of factors: if he intended to pursue his studies the sooner he did so the better; 'Abdu'l-Bahá flow had a number of people
Page 69tri The house of 'Abdu'l-Bahá in Haifa, as it appeared in 1-us days.
Page 70acting as Ills secretaries; Shoghi Effendi's eldest cousin had finished his studies in Beirut and was now at home; the Master's own condition and plans were propitious.
Very few of us, least of all when we are twenty-three years old, imagine our loved ones dying. So it is not surprising that Shoghi Effendi should have left 'Abdu'l-Bahá, some time in the spring of 1920, with a tranquil conscience, fully believing he would return to His side better equipped to serve Him.
Oxford and Cambridge are still words to conjure with; in 1920 they shone in even more splendid academic isolation than they do in these days when universities and university education have become more prevalent.
Baha'i, to which Shoghi Effendi was admitted, had a very high standing, being one of Oxford's oldest colleges. I was conducted, years later, by the Guardian, to see the streets he had passed through, the Bodlejan Library, the placid river in its greensward surroundings beyond the wrought iron gates, to thousand-year-old Christ Church with its vast kitchen and fairy web of Gothic arches, to Magdalen and its beauties and to the peaceful quad inside the walls of Balliol, which Shoghi Effendi crossed to his studies, to the dining hail where he ate, and to gaze on the narrow entrance that led to the room he had once lived in as a student.
The Guardian's own idea of why he was at Oxford was quite clear; fortunately we have an expression of this in a letter he wrote to an oriental believer on October 18, 1920: "My dear spiritual friend.
God be praised, I am in good health and full of hope and trying to the best of my ability to equip myself for those things I shall require in my future service to the Cause. My hope is that I may speedily acquire the best that this country and this society have to offer and then return to my home and recast the truths of the Faith in a new form, and thus serve the Hoiy Threshold." There is no doubt he was referring to his future translation of the teachings into the perfect English for which he laid the foundation during his sojourn in
England.From his Beirut days until practically the end of his life Shoghi Effendi had the habit of writing vocabularies and typical English phrases in notebooks.
Hundreds of words and sentences have been recorded and these clearly indicate the years of careful study he put into mastering a language he loved and revelled in. For him there was no second to English. He was a great reader of the King James version of the Bible, and of the historians Carlyle and Gibbon, whose styles he greatly admired, particularly that of Gibbon whose Decline and Fall of the
Roman Empire Shoghi Effendiwas so fond of that I never remember his not having a volume of it near him in his room and usually with him when he travelled.
* * The address of Major Tudor Pole, in London, was often used as the distributing point for cables and letters to the IBaM'is. Shoghi Effendi himself, whenever he went up to London, usually called there.
On November 29, 1921, at 9:30 in the morning the following cable reached that office:
Cyclometry LondonIn notes he made of this terrible event and its immediate repercussions Tudor Pole records that he immediately notified the friends by wire, telephone and letter. I believe he must have telephoned Shoghi Effendi, asking him to come at once to his office, but not conveying to him at that distance a piece of news which he well knew might prove too much of a shock. However this may be, at about noon Shoghi Effendi reached London, went to 61 St. James' Street (off Piccadilly and not far from Buckingliam Palace) and was shown into the private office.
Tudor Pole was not in the room at the moment but as Shoghi Effendi stood there his eye was caught by the name of 'Abdu'l-Bahá. on the open cablegram lying on the desk and he read it. When Tudor Pole entered the room a moment later he found Shoghi Effendi in a state of collapse, dazed and bewildered by this catastrophic news. He was taken to the home of Miss Grand, one of the London believers, and put to bed there for a few days.
Owing to passport difficulties Shoghi Effendi cabled Haifa he could not arrive until the end of the month.
Lie sailed from England on December 16th, accompanied by Lady Blom-field and Rouhangeze, and arrived in Haifa by train at 5:20 p.m. on December 29th, from Egypt where his boat from England had
Page 71THE GUARDIAN OF THE BAHÁ'Í FAITH 71
docked. Many friends went to the station to bring him home; it is reported he was so overcome on his arrival that he had to be assisted up the steps.
Awaiting him in the house was the oniy person who could in any measure assuage his suffering � his beloved great-aunt, the sister of 'Abdu'l-Bahá.
She had already � so frail, so quiet, so modest at all times � shown herself in these past weeks to be a strong rock to which the believers clung in the midst of the tempest that had so suddenly burst upon them. The calibre of her soul, her breeding, her station, fitted her for the role she played in the Cause and in Shoghi Effendi's life during this extremely difficult and dangerous period.
When 'Abdu'l-Bahá so unexpectedly and quietly passed away, after no serious illness, the distracted menibers of His family searched His papers to see if by chance He had left any instructions as to where lie should be buried. Finding none they entombed Him in the centre of the three rooms adjacent to the inner Shrine of the Bin. They discovered His Will � which consists of three Wills written at different times and forming one document � addressed to Shoghi Effendi. It now became the painful duty of Shoghi Effendi to hear what was in it; a few days after his arrival they read it to him.
There is no doubt that the Greatest Holy Leaf, and probably a selected few of the Master's family knew, before Shoghi Effendi reached Haifa, the gist at least of what was in the Will because it had been examined to see if He had made any provisions for His own burial.
That this is so is borne out by cables sent to the Persian and to the American believers, by the Greatest Holy Leaf, on December 21, 1921. The one to America read as follows: "Memorial meeting world over January seven.
Procure prayers for unity and steadfastness. Master left full instructions in I-us Will and Testament.
Translation xviii be sent.Inform friends." But the provisions of the Will were not made known until it was first read to Shoghi Effendi and, indeed, until it was officially read on January 3, 1922.
It was befitting that the Greatest Holy Leaf, and not Shoghi Effendi himself, should announce to the Baha world the provisions of the Master's Will. On January 7th she sent two cables to Persia as follows: "Memorial meetings all over the world have been held.
The Lord of all the worlds in His Will and Testament has revealed His instructions.
Copy will be sent. Inform believers." and "Will and Testament forwarded
Shoghi Effendi Centre Cause."appointed Guardian of Cause and Head of House of Justice. Inform American friends." In spite of the fact that from the very beginning Shoghi Effendi exhibited both a tactful and masterful hand in dealing with the problems that continually faced him, he leaned very heavily on the Greatest Holy Leaf, whose character, station and love for him made her at once his support and his refuge.
Inmediately after these events Shoghi Effendi selected eight passages from the Will and circulated them among the Baha'is; only one of these referred to himself, was very brief and was quoted as follows: "0 ye the faithful loved ones of 'Abdu'l-Bahá.! It is incumbent upon you to take the greatest care of Shoghi Effendi.
For he is, after 'Abdu'l-Bahá, the guardian of the Cause of God, the AfMn, the Hands (pillars) of the Cause and the beloved of the Lord must obey him and turn unto him." Of all the thundering and tremendous passages in the Will referring to himself, Shoghi Effendi chose the least astounding and provocative to first circulate among the Baha.
Guided and guiding he was from the very beginning.
These early years of his Onardianship must be seen as a continual process of being floored and rising to his feet again, often staggering from the terrible blows he had received, but game to the core. It was his IOVC for 'Abdu'l-Bahá that always carried him through: "yet I believe," he cries out, "and firmly believe in His power, His guidance, His ever-living presence In a letter written in
February 1922, to NayyirAfn6n, a nephew of 'Abdu'l-Bahá, the agony of his soul is clearly reflected: "Your.. letter reached me in the very midst of my sorrows, my cares and afflictions.
the pain, nay the anguish of His bereavement is so overwhelming, the burden of responsibility He has placed on my feeble and my youthful shoulders is so overwhelming.. ." He goes on to say: "I am enclosing for you personally the copy of the dear Master's Testament, you will read it and see what He had undergone at the hands of His kindred... you will also see what a great responsibility
Page 72He has placed on me which nothing short of the creative power of His word can help me to face. ." This letter is not only indicative of his feelings but in view of the fact that the one he wrote it to belonged to those who had been the enemies of the Master in the days after Bahá'u'lláh's ascension and were of that breed of kindred He had so strongly denounced in His Will, shows how coura-. geously Shoghi Effendi holds up the mirror of the past and at the same time appeals for his support and loyalty in the new situation which exists.
]I-IIis earliest letters reveal Shoghi Effendi's characteristic strength, wisdom and dignity. To one of the professors of the American University in Beirut he wrote, on March 19, 1922, clearly and unequivocally stating his own position: "Replying to your question as to whether I have been officially designated to represent the Bahá'í Community: 'Abdu'l-Bahá in his testament has appointed me to be the head of the universal council which is to be duly elected by national councils representative of the followers of Bahá'u'lláh in different countries It must not be thought, however, that the act of pronmigating the Master's Will solved all problems and ushered in a new era in the Cause with the greatest of ease.
Far from it. Before Shoghithe Greatest Holy Leaf had been obliged to cable America on December 14th: "Now is period of great tests.
The friends should be firm and united in defending the Cause. Nakeseens [Covenant-breakers]
starting activities through press other channels all over world. Select committee of wise cool heads to handle press propaganda in America."
One of the oldest and most staunch of the American believers wrote to Shoghi Effendi on January 18, 1922, less than two weeks after the public announcement of the provisions of
'Abdu'l-Bahá'í Will:"As you know we are having great troubles and sorrows with violators in the Cause in America. This poison has penetrated deeply among the friends ." In many reports, in great detail, accusations and facts poured in upon the newly-made Guardian.
There was, of course, another aspect. With touching pure-hearted-ness and trust the Baha of East and West rallied round their young leader and poured out avowals of their love and loyalty:
"Welong to assist the Guardian in every way and our hearts are responsive to the burdens upon his young shoulders. ."; "Word has reached us here in Washington that our beloved Master has placed the guidance and protection of the Holy Cause in your hands and that He named you as the head of the House of Justice. I write you these few lines responding with all my heart to the sacred instructions of our Beloved Lord and assuring all the support and fidelity of which I am capable "Beloved of our beloved," he was addressed by two pillars of the Faith in America, "how our hearts sang with joy at the news that the Master had not left us comfortless but had made you, His beloved, the centre of the unity of His Cause, so that the hearts of all the friends may find peace and certainty."; "Our lives have been in utter darkness until the blessed cablegram of the Greatest Holy Leaf arrived with the first ray of light, and that is your appointment by the Merciful Lord as our Guardian and our Head as well as the Guardian of the Cause of God and the Head of the I-louse of Justice."; "Whatever the Guardian of the Cause wishes or advises these servants to do, that is likewise our desire and intention."
On January 16th the Guardianwrote his first letter to the Persian IBah&is, encouraging them to remain steadfast and protect the Faith and sharing with them in moving terms his grief at the passing of the beloved Master. On
January 22nd Shoghi Effendicabled the American Baha'is: "Holy Leaves comforted by Americans' unswerving loyalty and noble resolve.
Day of steadfastness.The day before he had written his first letter to them, beginning: "At this early hour when the morning light is just breaking upon the Holy Land, whilst the gloam of the dear Master's bereavement is still hanging thick upon the hearts, I feel as if my soul turns in yearning love and full of hope to that great company of His loved ones across the seas ." Already he has placed his hand on the tiller and sees the channels he must navigate clearly before him: "the broad and straight path of teaching", as he phrased it, unity, selflessness, detachment, prudence, caution, earnest endeavour to carry out the Master's wishes, awareness of His presence, shunning of the enemies of the Cause � these must be the goal and
Page 73THE GUARDIAN OF THE BAHÁ'Í FAITH 73
Shoghi Effendi in his childhood.The future Guardian, the grandson 'Abdu'l-Bahá used to call "0 My Shoghi!"
Page 75THE GUARDIAN OF THE BAHÁ'Í FAITH 75
animation of the believers.Four days later he is writing his first letter to the Japanese )Baha'is: "Despondent and sorrowful though I be in these darksome days, yet whenever I call to mind the hopes our departed Master so confidently reposed in the friends in that Far-Eastern lmd, hope revives within me and drives away the gloom of His bereavement. As His attendant and secretary for well nigh two years after the termination of the Great War, I recall so vividly the radiant joy that transfigured His face whenever I opened before Him your supplications While Shoghi Effendi was thus occupied and was gathering his powers and beginning to write letters such as these to the Baha in different countries, he received the following letter from the High Commissioner for Palestine, Sir Herbert
Samuel, dated January24, 1922: Dear Mr. Rabbani, I have to acknowledge receipt of your letter of Jan. 16, and to thank you for the kind expression it contains.
it would be unfortunate if the ever to be lamented death of Sir 'Abdu'l-Bahá were to interfere with the completion of your Oxford career, and I hope that may not be the case.
I am much interested to learn of the measures that have been taken to provide for the stable organization of the Bahá'í Movement.
Should you be at any time in Jerusalem it would be a pleasure to me to see you here.
Yours sincerely,However friendly its tone, it demanded on the part of His Majesty's Government to be informed of what was going on. And this is not the least surprising in view of the activities of
Mul2anlmad 'Au. Shortlyafter 'Abdu'l-Bahá'í ascension, this disgruntled and perfidious half-brother had filed a claim, based on Islamic law (he who pretended he had still a right to be the successor of Bahá'u'lláh!) for a portion of ~he estate of 'Abdu'l-Bahá which he now claimed a right to as His brother. He had sent for his son, who had been living in America and agitating his father's claims there, to join him in this new and direct attack on the Master and His family. Not content with this exhibition of his true nature he applied to the civil authorities to turn over the custodianship of Bahá'u'lláh's Shrine to him on the grounds that he was 'Abdu'l-Bahá'í lawful successor. The British authorities refused on the grounds that it appeared to be a religious issue; he then appealed to the Muslim religious head and asked the Mufti of 'Akka to take formal charge of Bahá'u'lláh's Shrine; this dignitary, however, said he did not see how he could do this as the Bahá'í teachings were not in conformity with ~bari'ah law. All other avenues having failed he sent his younger brother, Bahá'u'lláh, with some of their supporters, to visit the Shrine of Bahá'u'lláh where, on Tuesday, January 3 0th, they forcibly seized the keys of the Holy Tomb from the Baha caretaker, thus asserting Muliainmad 'All's right to be the lawful custodian of his Father's resting-place. This unprincipled act created such a conMnotion in the Baha Community that the Governor of 'Akka. ordered the keys to be handed over to the authorities, posted guards at the Shrine, but went no further, refusing to return the keys to either party.
It does not require much imagination to conceive this was another terrible shock to Shoghi Effendi, the news arriving after dark, by a panting and excited messenger, all the believers aroused and distressed beyond words at the thought that for the first time in decades the Most Sacred Remains had fallen into the hands of the inveterate enemy of the Centre of
His Covenant.The situation in which Shoghi Effendi flow found himself was truly crushing.
Although the body of the believers was loyal, the Cause was being attacked from all sides by enemies emboldened by and rejoicing over the death of 'Abdu'l-Bahá.
The strain of this was more than he could bear.LIe appointed a body of nine people to act tentatively as an Assembly and we find that on April 7, 1922, this body enters in its records that a letter has been received from the Greatest Holy Leaf in which she states that "the Guardian of the Cause of God, the chosen Branch, the Leader of the people of Bah6, Shoghi Effendi, under the weight of sorrows and boundless grief, has been forced to leave here for a while in order to rest and recuperate, and then return to the Holy Land to render his services and discharge his
Page 76responsibilities." She goes on to say that in accordance with his letter, which she encloses, he has appointed her to administer, in consultation with the family of 'Abdu'l-Bahá, and a chosen Assembly, all Baha affairs during his absence. Shoghi Effendi had already left Haifa for Europe, on April 5th, accompanied by his eldest cousin.
On April 8th the GreatestShe first acknowledges the letters of allegiance they have sent and says Shoghi Effendi is counting upon their cooperation in spreading the Message; the Bahá'í world must from now on be linked through the Spiritual Assemblies and local questions must be referred to them. She then goes on to say: "Since the ascension of our Beloved 'Abdu'l-Bahá, Shoghi Effendi has been moved so deeply. that he has sought the necessary quiet in which to meditate upon the vast task ahead of him, and it is to accomplish this that he has temporarily left these regions. During his absence he has appointed me as his representative, and while he is occupied in this great endeavour, the family of 'Abdu'l-Bahá is assured that you will all strive to advance triumphantly the Cause of Bahá'u'lláh. ." The typewritten letter in English is signed in Persian "Baha'i" and sealed with her seal.
It all looked very calm on paper but behind it was a raging storm in the heart and mind of Shoghi Fifendi. "He has gone", the Greatest Holy Leaf wrote, "on a trip to various countries".
He left with his cousin and went to Germany to consult doctors. I remember he told me they found he had almost no reflexes, which they considered very serious. In the wilderness, however, he found for himself a partial healing, as so many others had found before him. Some years later, in 1926, to Hippolyte Dreyfus, who had known him from childhood and whom he evidently felt he could be open with as an intimate friend, he wrote that his letter had reached him "on my way to the Bernese Oberland which has become my second home. In the fastnesses and recesses of its alluring mountains I shall try to forget the atrocious vexations which have afflicted me for so long.. It is a matter which I greatly deplore, that in my present state of health, I feel the least inclined to, and even incapable of, any serious discussion on these vital problems with which I am confronted and with which you are already familiar.
The atmosphere in Haifa is intolerable and a radical change is impracticable. The transference of my work to any other centre is unthinkable, undesirable and in the opinion of many justly scandalous.
I cannot express myself more adequately than I have for my memory has greatly suffered."
In the early years after 'Abdu'l-Bahá'í passing, although Shoghi Effendi often travelled about Europe with the restless interest of not oniy a young man but a man haunted by the ever-present, towering giants of his work and his responsibility he returned again and again to those wild, high mountains and their lofty solitude.
In spite of his withdrawal � for that is really what this first absence from the I-{oiy Land amounted to � the forces Shoghi Effendi had set in motion were bearing fruit: One of the returning pilgrims informed the American Baha Convention, held in April 1922, that: "our visit was at the SUITLVIIOflS of Shoghi Effendi. At 1-Jaifa we met Baha from Persia, India, Burma, Egypt, Italy, England and France.. On arrival the impression that came strongly over me was that God is in His Heaven and all is well with the world. We met Shoghi Effendi, dressed entirely in black, a touching figure. Think of what he stands for today!
All the complex problems of the great statesmen of the world are as child's play in comparison with the great problems of this youth, before whom are the problems of the entire world . No one can form any conception of his difficulties, which are overx~he1rning... the Master is not gone. His Spirit is present with greater intensity and power, in the center of this radiation stands this youth, Shoghi Effendi.
The Spirit streams forth from this young man. He is indeed young in face, form and manner, yet his heart is the center of the world today. The character and spirit divine scintillate from him today. He alone cai~...
save the world and make true civilization. So huniible, meek, selfless is he that it is touching to see hint His letters are a marvel. It is the great wisdom of God in granting us the countenance of this great central point of guidance to meet difficult problems. These problems, much like ours, come to him from all parts of the world. They are met and solved by him in the most informal way.
Page 77THE GUARDIAN OF THE BAJTA'I FAITH 77
Shoghi Effendi as a young boy.The great principles laid down by Bahá'u'lláh and 'Abdu'l-Bahá now have their foundation in the external world of God's Kingdom on earth. This foundation is being laid, sure and certain, by Shoghi Effendi in Haifa today."
Being by nature very methodical Shoghi Effendi in these early years kept fairly complete records and copies of letters sent; he lists 67 centres that he wrote to, East and West, during the months he was in the Holy Land in 1922. From December 16, 1922, to February 23, 1923 he records 132 places he wrote to, some more than once. In a letter dated December 16, 1922 he wrote: I shall now eagerly await the joyful tidings of the progress of the Cause and the extension of your activities and will spare no effort in sharing with the faithful, here and in other lands, the welcome news of the progressive march of the Cause." The correspondence of this period covers 21 countries and 67 cities, but he does not seem to have written to more than a score of individuals, many of whom were not Baha. The countries he corresponded with at the very outset of his ministry included Persia, Britain, France, Germany, Italy, Sweden, Switzerland, United States, Canada, Australia, Pacific Islands, Japan, India, Burma, Caucasus, TurkistAn, Turkey, Syria,
Mesopotamia, PalestineIn his first letter to the newly-elected National Assembly of America he writes, on December 23rd, that: "To have been unable, owing to unforeseen and unavoidable circumstances, to correspond with you ever since you entered upon your manifold and arduous duties is to me a cause of deep regret and sad surprise."
These are the words of a man coming up from the depths of nightmare and reflect how deep had been the abyss of affliction into which he had fallen during the past year of his life.
"I am however", he goes on to say, "assured and sustained by the conviction, never dimmed in my mind, that whatever comes to pass in the Cause of God, however disquieting in its immediate effects, is fraught with infinite Wisdom and tends ultimately to promote its interests in the world."
In these early letters he invites the Assemblies to write to him, and he asks them to inform him of their "needs, wants and desires, their plans and their activities", so that he may "through my prayers and brotherly assistance contribute, however mica � grely, to the success of their glorious mission in this world." He is deeply grateful for the maimer in which "my humble suggestions" have been carried out, and assures the friends of his "never-failing brotherly assistance."
"I am now," Shoghi Effendi wrote to Tudor Pole in 1923, "fully restored to health and am intensely occupied with my work at present." Correspondence, however, was far from being his oniy activity; he was also "engaged in the service of the various pi1grim~ that visit in these days this sacred Spot." It was customary for him, in these early days of his ministry, to hold regular meetings in the home of 'Abdu'l-Bahá.
In December 1922,. five days after his return, he writes: "I have shared fully your news with those loving pilgrims and resident friends in the Holy Land whom I meet regularly in what was the audience chamber of the Master."
These might be described as the more pleasant phases of his work in the discharge of his high office, though they exacted from him a great deal of time and energy. But what really burdened him beyond all endurance were the activities of the Covenant-breakers.
It was, in Shoghi Effendi's own words, "amidst the heat and dust which the attacks launched by a sleepless enemy precipitated" that he had to carry on his work.
The position of the Faith necessitated the cultivation of careful relations with the Mandatory authorities.
'Abdu'l-Bahá had been wellknown and highly esteemed, though it is unlikely that anyone in Palestine had the faintest inkling of the vast implications of the "Movement", as it was so often referred to in the early days, of which they accepted Him as Head. On December
19, 1922 Shoghi Effendiin Jerusalem: "Pray accept my best wishes and kind regards on my return to Holy Land and resumption of my official duties."
As there must have been a considerable buzz of gossip, ardently fed no doubt by the Covenant-breakers, about his eight months' withdrawal, this was a carefully calculated move on Shoghi Effendi's part as well as an act of courtesy.
The matter which concerned Shoghi Effendi most, however, was the Shrine of Bahá'u'lláh at Baha. The keys of the inner Tomb were still held by the authorities; the right of
Page 79THE GUARDIAN OF THE BAHÁ'Í FAITH 79
access to other parts of the Shrine was acdorded Bahá'ís and Covenant-breakers alike; the Baha custodian looked after it as before, and any decision seemed in a state of abeyance. Shoghi Effendi never rested until, through representations he made to the authorities, backed by insistent pressure from Bahá'ís all over the world, he succeeded in getting the custody of the Holy Tomb back into his own hands. On February 7, 1923 he wrote to Tudor Pole: "I have had a long talk with Col. Symes and have fully explained to him the exact state of affairs, the unmistakable and overwhelming voice of all the Baha Conmmnity and their unshakable determination to stand by the Will and Testament of 'Abdu'l-Bahá. Recently he sent a message to Mubammad 'All requiring from him the sum of �108 for the expenses of the policeman, contending that he being the aggressor is liable to this expense.
So far he has not complied with this request and I await future developments with deep anxiety."
The following day Shoghi Effendi received this telegram from his cousin, who was in
Jerusalem:Letter received immediate steps taken the final decision by the High Commissioner is in our favour the key is yours.
The letter referred to was one the 'Akka Governor, Sir Gilbert Clayton, had written to the High
Commissioner. ShoghiEffendi, in another letter to Tudor Pole, informed him that he was on very warm terms with the Governor of Haifa, Col. G. Stewart Syrnes and had met Sir Gilbert; it was no doubt due to these contacts that the authorities decided in favour of the Guardian and the key was officially returned to the legitimate Baha keeper of the Shrine, from whom it had been wrested by force over a year before.
Though the safety of the Qiblib of the Bahá'í world was now assured once and for all time, the house Bahá'u'lláh had occupied in Bag~d64 was still in the hands of the Shi'ah enemies of the Faith, and continues to be so until the present day; the battle to get it back into Baha custody was to worry and to exercise Shoghi Effendi for many years.
Every time one goes into the details of any particular period in the Guardian's life one is tempted to say, "this was the worst period", so fraught with strain, problems, unbearable pressures was his entire ministry.
But there is a pattern, there are themes, higher and lower points were reached. The pattern of 1922, 1923 and 1924 reveals itself, insofar as his personal life is concerned, as an heroic attempt to come to grips with this leviathan � the Cause of God � he had been commanded to bestride.
With the passing of 1923 one could almost say that the winged Guardian emerged from the chrysalis of youth, a new being; the wings may not yet be fully stretched, but their beat gains steadily in sweep and assurance as the years go by until, in the end, they truly cast a shadow over all mankind. In his early writings one sees this mastery unfolding, in style, in thought, in power. Let us pick certain facts and quotations at random and see how clearly they substantiate this evolution that was taking place. From the very beginning he turned to the believers, with that inimitable trusting and confiding touch that won all hearts, and asked them to pray for him, that he might, in collaboration with them, achieve the "speedy triumph of the Cause of God" in every land. His questions are challenging, his thoughts incisive: "Are we to be carried away by the flood of hollow and conflicting ideas, or are we to stand, unsubdued and unblemished, upon the everlasting rock of God's Divine Instructions ?"; ..... are we to believe that whatever befalls us is divinely ordained, and in no wise the result of our faintheartedness and negligence 2" Already in 1923 he sees the world and the Cause as two distinct things, not to be mixed up in our minds into one sentimental and haphazard lump.
The Will of God he asserts is "at variance with the shadowy views, the impotent doctrines, the crude theories, the idle imagi-flings, the fashionable conceptions of a transient and troublous age."
Shoghi Effendi's interest in the Pacific and his awareness of the future development of the Cause in that area is manifested in the first years of his Guardianship. He wrote to the Pacific Islands, in delightfully romantic terms, in January 1923, that "their very names evoke within us so high a sense of hope and admiration that the passing of time and the vicissitudes of life can never weaken or remove", and addressed a letter in January
Page 801924 "To the dearly-beloved ones of 'Abdu'l-Bahá throughout Australia, New Zealand, Tasmania, and the adjoining islands of the Pacific. Friends and heralds of the Kingdom of Bahá'u'lláh! A fresh breeze laden with the perfume of your love and devotion to our beloved Cause was wafted again from your distant Southern shores to the Holy Land and has served to remind us one and all of that unquenchable spirit of service and self-sacrifice which the passing of our Beloved has in these days kindled in almost every corner of the xvorld."
The words he wrote to one of the American Assemblies in December 1923 sound almost like a soliloquy: "The inscrutable wisdom of God has so decreed that we, who are the chosen bearers of the world's greatest Message to suffering humanity, should toil and promote our work under the most trying conditions of life, amidst unhelpful surroundings, and in the face of unprecedented trials, and without means, influence or support, achieve, steadily and surely, the conquest and regeneration of human hearts." Many of these early letters to various Spiritual Assemblies have this quality, not of disquisition, but of voicing his own innermost considerations. That same month he wrote: ". True, the progress of our work, when compared to the sensational rise and development of an earthly cause, has been painful and slow, yet we firmly believe and shall never doubt that the great spiritual Revolution which the Almighty is causing to be accomplished, through us, in the hearts of men is destined to achieve, steadily and surely, the complete regeneration of all mankind."
"However great our tribulation may be, however unexpected the miseries of life, let us bear in mind the life He [the Master] has led before us, and, inspired and grateful, let us bear our burden with steadfastness and fortitude, that in the world to come, in the divine Presence of our loving Comforter, we may receive His true consolation and reward of our labours."; "Whatever may befall us, and however dark the prospect of the future may appear, if we but play our part we may rest confident that the Hand of the Unseen is at work, shaping and moulding the events and circumstances of the world and paving the way for the ultimate realization of our aims and hopes for mankind."; "Our primary duty is to create by our words and deeds, our conduct and example, the atmosphere in which the seeds of the words of Bahá'u'lláh and 'Abdu'l-Bahá cast so profusely during well-nigh eighty years, may germinate and give forth those fruits that alone can assure peace and prosperity to this distracted woTid."; "... let us arise to teach His Cause with righteousness, conviction, understanding and vigoiir.
let us make it the dominating passion of our life. Let us scatter to the uttermost corners of the earth, sacrifice otir personal interests, COmforts, tastes and pleasures, mingle with the divers kindreds and peoples of the world; familiarize ourselves with their manners, traditions, thoughts and customs". The tone of some of these sounds like his great messages during the prosecution of the Divine Plan, but they were written in the winter of 1923 � 1924. He had set himself the task of seeing that the Faith emerged into "the broad daylight of universal recognition", a term he used that same year.
Steeped in the Teachings from his infancy, privileged to hear, read and write so many of the Master's words during his youth, Shoghi Effendi firmly guided the friends in East and West along their destined course. Already in March 1922, in one of his first letters to the American believers, he bad stated: "the friends of God the world over are strictly forbidden to meddle with po1itica~ affairs".
He is using the term "pioneer", in his earliest letters, and in 1925 is keeping a list of Baha centres throughout the world!
In spite of what he described as the "thorny path of my arduous duties", in spite of the ''oppressive burden of responsibility and care which it is my lot and privilege to shoulder", he was clear in expressing and brilliant in understanding the needs of the Cause and the tasks facing the believers. He was equally clear in defining what relationship he wished the Baha to have with him and in what manner they should regard him.
On February 6, 1922 he wrote to one of the Fersian Baha'is: "I wish to be known, to realize myself however far I may proceed in future, as one and only one of the many workers in His Vineyards.. whatever may betide I trust in His ['Abdu'1-Bah6s3 wondrous love for me. May I in no wise by my deeds, thoughts or words, impede the stream of His sustaining Spirit which I sorely need
Page 81THE GUARDIAN OF THE BAHÁ'Í FAItH 81
The successor of the Master, a picture taken probably about the period when 'Abdu'l-Bahá began His great journeys to the western world.
Page 82in facing the responsibilities He has placed on my youthful shoulders and on March 5th he added the following postscript to a letter to the American friends: "May I also express my heartfelt desire that the friends of God in every land regard me in no other light but that of a true brother, united with them in our common servitude to the Master's Sacred Threshold, and refer to me in their letters and verbal addresses always as Shoghi Efi'endi, for I desire to be known by no other name save the one our Beloved Master was wont to utter, a name which of all other designations is the most conducive to my spiritual growth and advancement." In 1924 he cabled India clearly and succinctly: "My birthday should not be commemorated".
In 1930 his secretary wrote on his behalf:station: he surely has none except what the Master confers upon him in His Will and that Will also states what Shoghi Effendi's station is. If anyone misinterprets one part of the Will he misinterprets all the
Will." When Shoghi Effendiwrote the general letter known as The Dispensation of Bahá'u'lláh he made clear, once-for-all, his own position, disassociating himself categorically from the prerogatives and station Bahá'u'lláh had conferred upon 'Abdu'l-Bahá: "In the light of this truth to pray to the Guardian of the Faith, to address huin as lord and master, to designate him as his holiness, to seek his benediction, to celebrate his birthday, or to commemorate any event associated with his life xvould be tantamount to a departure from those established truths that are enshrined within our beloved Faith." In 1945 his secretary wrote on his behalf: ". he has never gone so far as to forbid the friends to have pictures of himself in theft possession; he merely would rather they placed the emphasis on the beloved Master."
* * * It is time to ask ourselves what manner of man this was who wrote such things about himself, what impression did he create, how did he appear to others?
From the diary of one of the American believers whom Shoghi Effendi called to Haifa, in March 1922, we have the following description: ". Shoghi Effendi appeared and greeted me most kindly and affectionately.
Shoghi Effendi, the grandchild who was truly the secret essence of his grandfather 'Abdu'l-Bahá.
I had not seen him for eight years, and of course I was surprised at the change and development in him, for instead of the boy I had known there was now a man very young in years but premature in poise and depth of spirit and thought..."
He goes on to describe his impressions of Shoghi"As I used to sit at table looking at Shoghi Effendi, I was struck by his resemblance to the Master. In the shape and poise of his head, his shoulders, his walk and his general bearing.
Then I felt the terrible weight and responsibility which had been placed upon that young boy. It seemed overwhelming that he, whose life was just starting, so to speak from the human worldly standpoint, should have had this great responsibility thrust upon him, a weight which would so consume him and place him aside by himself as to eliminate from his life the freedom and joy of the human side of life, which, though not eternal, has a certain call for each of us human beings."
In 1929 an Indian Bahapilgrim wrote of Shoghi Effendi: "We must understand Shoghi Effendi in order to be able to help him accomplish the stupendous task he has entrusted
Page 83THE GUARDIAN OF THE BAHÁ'Í FAITH 83
to us. He is so calm and yet so vibrant, so static and yet so dynamic."
This is little short of a brilliant characterization of one aspect of the Guardian.
The impression he created on the first American Baha to be called to Haifa after the second World War, in 1947, reveals other aspects of his nature: "My first impression was of his warm, loving smile and handclasp, making me feel instantly at ease In the course of these interviews, I was to become increasingly conscious of his many great qualities � his nobility, dignity, fire and enthusiasm his ability to run the scale from sparkling humour to deep outrage, but always, always, putting the Bahá'í Faith ahead of everything...
In his practical, logical manner, Shoghi Effendi made me feel both a welcome guest and a needed helper, he outlined some of my duties which started the very next day! His advice, given me on that initial visit, was to overshadow all my efforts on his behalf; he said lie wanted me to follow his instructions explicitly, if I was unsuccessful, or ran into difficulties, to report to him precisely and he would give me a new plan of action...
For the Baha working at the International Center, during this period at least, there was no special day of rest. It was then that one learned that each moment belonged to the Faith..." She then tells of those evenings when Shoghi Effendi shared with us at the dinner table special plans, cables and messages he was sending out and occasionally precious documents in his possession: .... Sparkling with excitement and new plans, he would produce messages and letters from his pockets, oftentimes pushing his dinner plate away untouched, calling for paper and pencil and thrill us all with his new ideas and hopes for the Bahá'ís to carry out..
The beloved Guardiandisliked very much to have his picture taken, therefore any photographs extant do not reflect his true 'image'. In the first place, the emotions flowed so rapidly over his features that one would need a series to catch his many moods.
It was a delight to see and hear him laugh. he seemed to twinkle like a star when some plan had been successfully brought to a conclusion. His sense of humour was a joy! He was like a high mountain, strong, always there, but never conquered, filled with unexpected heights and depths.
he was extremely thorough and taught us all a new sense of perfection and attention to detail.
he was in close touch with the expenditure of all funds He was enthusiastically concerned with Baha statistics We could never appreciate his grasp of all affairs connected with activities at the 'grass roots' right up to the World Center.
Professor Alaine Lockeof Howard University in Washington, who was one of the Bahá'í pilgrims to visit Haifa during the first years of Shoghi Effendi's Guardianship, describes the impressions he received as he walked with Shoghi Effendi in the gardens of the Mb's Shrine: "Shoghi Effendi is a master of detail as well as of principle, of executive foresight as well as of projective vision.
But I have never heard details so redeemed of their natural triviality as when taThing to him of the plans for the beautifying and laying out of the terraces and gardens. They were important becmse they all were meant to dramatize the emotion of the place and quicken the soul even through the senses."
Shoghi Effendi continually added to these gardens and their fame increased steadily. By the end of his life as many as 90,000 people a year were visiting them and the Shrine of the BTh. What one visitor wrote to him in 1935 expressed in the simplest terms the impression such a visit creates on many people; she had been "deeply impressed by the reticent beauty of the Shrines and by the happiness of the gardens.~~ It was his practice each year to enlarge the cultivated area around the Shrines of the BTh and 'Abdu'l-Bahá No doubt the very first impulse in this direction came from his ever-conscious desire to follow in every field the wishes of his departed Master. He knew 'Abdu'l-Bahá had planned a series of terraces from the old German Colony up to the BTh's Sepulchre; indeed the Master had begun developing the first terrace. Shoghi Effendi set himself, over the years, to finish these and in the course of studying this plan he no doubt evolved a concept of his gardens around the Shrine � for gardens they are, not one garden.
To understand and appreciate the extraordinarily beautiful effect Shoghi Effendi has created on Mt. Carmel and in Baha one must know his method.
Shoghi Effendi studied the surrounding barren mountain side and began to develop, piece by piece, year after year, separate
Page 84sections. With the exception of the terraces it must be borne in mind that he never had an overall plan. This is what gives the gardens on Mt. Carmel their unique character. As he walked about Shoghi Effendi would get an idea for a piece of garden that fitted the topography of the land. With no fuss, no advice and no help except the unskilled farmers who did duty as gardeners, he would make his plan for this "piece". If necessary he would have the spot surveyed and caves or long lines laid out, but very often he dispensed with this and did it all himself.
It is hard to understand why most people do things so slowly when Shoghi Effendi did them so fast.
Just to twitter faithfully that he was "guided by God" does not seem to me a sufficient explanation.
I believe great people see things in great dimensions, little people get tripped up by little details.
Shoglil Effendi, being truly great, having clearly in mind what he wanted to do, saw no reason why a lot of puny details � such as that one usually gave instructions to subordinates and let them go their own pace in carrying them out � should prevent him from getting the whole thing done, under his own eyes, in one operation.
I-Ic organized it perfectly and it was accomplished immediately and perfectly; anything he could do himself was always done this way.
The delays and frustrations usually occurred when he had to refer his work to others.
Shoghi Effendi had a faultless sense of proportion. It is the combination of this sense of proportion, and an originality unhampered by tradition or too much information, that made his gardens so unique, so fascinating and beautiful.
If he (so he claimed) lacked the power of visualizing a thing completed, he possessed to a strong degree the other creative faculty of the true artist, the capacity to let a thing shape up under his hands, to receive an inspiration in the middle of a plan and pursue the soaring course of that inspiration rather than be tied to the preconceived idea.
Shoghi Effendi � like the Master before him � was a great lover of light.
He hated gloomy interiors.This love of bright light was so pronounced that I used to remonstrate with him for working with a powerful desk lamp practically shining in his eyes as I was afraid it was too much for them. I-us own room was always brilliantly lit, the Shrines were all full of lights, large and small, and one of his first acts as Guardian was to have placed over the door of the B�'s Shrine that faces the terraces and the straight avenue at the foot of the mountain that leads to the sea, a bright light.
Gradually the gardens in both Haifa and Babji were all illumined with beautiful four-branched wrought iron lamp posts~ ninety-nine of them being erected in Baha alone.
When the night came that these were lighted for the first time, on the occasion of the Ri~van Feast in 1953, and we approached Bahá'í by car the sky glowed as if we were approaching a small city! The Guardian told the Persian pilgrims that it had always been light, but now it was "light upon light". (In the original there is a beautiful play of words alluding to Bahá'u'lláh as light.) In addition to this the Shrine in 1-laifa was illumined at night by floodlights, as were the resting-places of the Greatest Holy Leaf, and those of the mother and brother of 'Abdu'l-Bahá, and high-powered reflectors were ordered to illumine the
International ArchivesShoghi Effendi came to grips with the harsh fact that he was to all intents and purposes alone and he placed increased reliance on himself. He set himself to do all the work and did it, using as secretaries various members of the Master's family, facing an ever-increasing spirit of disaffection on their part, resigning himself to the unending drudgery of petty tasks as well as major ones, accepting his fate with resignation, often with despair, always with loyalty and fortitude. It can truly be said of him that singlehanded he effected the worldwide establishment of the Faith of his Divine Forefathers and proved that he belonged to that same sovereign caste.
It was during these years, when Shoghi Effendi was trying so hard to gather about him a group of competent coworkers, that a crisis of unprecedented dimensions burst upon him. The sea of the Cause of God, whipped by the winds of both destiny and chance which blow upon it from the outside world, was now lashed into a storm whose waves beat remorselessly upon Shoghi Effendi's mind, his strength, his nerves and his resources. The blessed House occupied by Bahá'u'lláh in BaghdAd, and ordained by Him, in Shoghi Effendi's words, as a "sacred, sanctified and cherished object of Baha
Page 85THE GUARDIAN OF THE BAHÁ'Í FAITH 85
Shoghi Effendi at the time of his studies in Beirut.
pilgrimage and veneration" had already in the days of 'Abdu'i-Eah6. been seized by the Shi'ahs after a series of nefarious rnanceuvres, but had been returned by the British authorities to its legitimate custodians. When news of 'Abdu'l-Bahá'í passing reached the inveterate enemies of the Faith, they once again renewed their attack and laid claim to the House; in 1922 the government had taken over the keys of the House in spite of the assurance of King Feisal that he would respect the claims of the Bahá'ís to a building that had been occupied by their representatives ever since Bahá'u'lláh's departure from Ba2hdAd and who now, for political reasons, went back on his word; and in 1923 the keys had been most unjustly delivered again to the Shfahs. From shortly after the passing of 'Abdu'l-Bahá until November 1925 there had been a continuous struggle on the part of the Bahá'ís to protect the Most i-{oiy House.
The Shi'ahs had first taken the case to their own religions court from which it was speedily lifted out to the Peace court and then brought before the local Court of First Instance, which decided in favour of the rights of the IBah6Ns.
This decision was then taken to the Court ofof 'Iraq, which gave its verdict in favour of the Shi'ahs.
When the Guardian was informed of this flagrant miscarriage of justice he immediately mustered the Bahá'í world to take action: he sent nineteen cables to various individuals and national bodies comprising the believers in Persia, the Caucasus, TurkistAn, 'Iraq, Japan, Burma, China, Turkey, Moscow, India, Australia, New Zealand, Canada, the United States, Germany, Austria, France, Great Britain and the Pacific Islands.
His instructions were that the Bahá'ís should cable and write their protest at this decision to the British High Commissioner in 'IrAq. Persia and North America � where the Bahá'í communities were numerically strong � were informed that in addition to every local Assembly voicing its protest directly, the National Assembly should not only contact the High Commissioner, but protest directly to both King Feisal of 'Iraq and the British authorities in London. The Assembly of India and Purina was likewise to protest to the King himself, but not to London. In places where the Bahá'ís were few in number, such as
France and China, ShoghiEffendi advised that the protest should go over the signature of individuals.
All these instructions markedly display the strategist in Shoghi Effendi. In his cables to the Baha world he stated the situation was "perilous" and the "con-sequences of the utmost gravity"; all must request "prompt action to safeguard spiritual claims of Bahá'ís to this dearly-beloved Spot", "this sanctified abode", "Bahá'u'lláh's Sacred House". lie put the proper phrases into the mouths of those he advised the eastern friends being told to "fervently and courteously", "in firm considerate language", earnestly appeal "for consideration of their spiritual claims to its possession" and to the "British sense of justice", while the western believers were informed that "effective prompt action urgently required. protesting vigorously against Court's glaring injustice, appealing for redress to British sense fairness, asserting spiritual claims of Baha declaring their un~aIng resolve to do their utmost to vindicate their legitimate and sacred rights." With his usual thoroughness
Shoghi Effendi advised Americathat the messages sent by the local Assemblies "should not be identical in wordino"
Page 86This picture of Shoghi Effendi with Dr. J. E. Esslemont was taken when the Guardian was visiting him at his sanatorium in Bournemouth, circa 1920 � 1921.
The exchange, during a six-month period, of well-nigh a hundred cables, in addition to a continual correspondence with various agents working to safeguard the Most I-Ioiy House, testify in bulk and substance to Shoghi Fifendi's preoccupation with this problem. One of his first acts, on receiving the news of the decision of the Supreme Court, was to cable the
High Commissioner in Bagfid64that: "The Bahá'ís the world over view with surprise and consternation the Court's unexpected verdict regarding the ownership of Bahá'u'lláh's
Sacred House. Mindfulof their longstanding and continuous occupation of this property they refuse to believe that Your Excellency will ever countenance such manifest injustice. They solemnly pledge themselves to stand resolutely for the protection of their rights. They appeal to the high sense of honour and justice which they firmly believe animates your Administration.
In the name of the family of Sir 'Abdu'l-Bahá 'Abbas and the whole Baha Community Shoghi Rabbani". On the same day he cabled the heartbroken
Keeper of Bahá'u'lláh'sDuring the ensuing months many cables from Shoghi Effendi included such phrases as "House case should be strenuously pursued."
He cabled a number of prominent non-Bah&is, and constantly coordinated the efforts of his lieutenants in different parts of the world. When over a month had passed Shoghi Effendi cabled various National Assemblies, instructing them to enquire in "courteous terms" from the High Coinmis-sioner "results of investigation" which the British authorities had promised to undertake. It was a losing battle, for the political and religious elements in 'IrAq had common cause and refused to bow to the pressure brought upon them, including that of the British Government.
Shoghi Effendi, however, did not accept defeat so lightly and never rested until the case of the Holy House was brought before the League of Nations Permanent Mandates Commission, in
November 1928; the MandatoryTHE GUARDIAN OF THE BAHÁ'Í FAITH 87
Bahá'ís to the possession of the House, and the Mandates Commission recommended to the Council of the League of Nations that it request the British Government to make representations to the 'IrAqi Government to redress the denial of justice to the Baha in this case. The Bahá'ís continued to press the matter,from 1928 until 1933, but to no avail because the instruments for enforcing the decision were lacking and the power of the Shi'ahs inside 'IrAq was such as to cause the entire question to be dropped by the 'IrAqi Government, whenever that decision was pressed upon it. A brief r~sum6 of events such as these conveys none of the day-to-day suspense that attends them, the fluctuations between hope and despair, the good news and bad news that alternate with each other and wear away the heart and strength. The first impact of the Supreme Court's decision had scarcely been received when Dr, Esslemont suddenly died, Coming at such a time of crisis the loss of his friend was a doubly grievous blow to the Guardian.
So heavy was this burden that in February 1926 he wrote to one of the believers: "I am submerged in a sea of activities, anxieties and preoccupations.
My mind is extremely tired and I feel I am becoming inefficient and slow due to this mental fatigue." This condition became so acute that he was forced to go away for a brief rest. "The overwhehTling burden of pressing cares and responsibilities", he wrote towards the end of March, "neces-sitated my departure at a time when I was most anxious to receive my friends and coworkers from various parts of the world." He must have been ill, indeed, to have absented hinEelf from Haifa and his guests, but whatever his condition in February and March it was mild compared to that into which he was plunged by a wire from Persia, sent on April 11th, from ShirAz which baldly stated: "Twelve friends in Jalirom martyred agitation may extend elsewhere," to which he replied the same day, "Horrified sudden calamity. Suspend activities, Appeal central authorities. Convey relatives tenderest sympathy".
He also wired that same day to TihrAn a message so significant of the spirit of the Faith that its conjunction with the events in Jahrurn cannot be ignored: "I earnestly request all believers Persia Turkistan Caucasus participate wholeheartedly heartedly in renewal Spiritual
Assemblies election. Notrue Baha can stand aside. Results should be promptly forwarded Holy Land through central Assemblies communicate immediately with every centre. Proceed cautiously.
Imploring Divine assistance." Thefollowing day, having received a more detailed wire from ShfMz advising that the chief instigator of the agitation there had been arrested and giving certain suggestions, Shoghi
Effendi telegraphed Tihr4n:martyrdom. Convey His Majesty on behalf all Bahá'ís and myself our profound appreciation his prompt intervention and our earnest entreaty to inflict immediate nunishment on perpetrators of such atrocious crime,
Urge all Persian AssembliesIt is a slight, but significant indication of his mental state, that in the first cables he spells "Jahrom" phonetically, but later switches to the transliterated "Jalirum".
What all this meant to Shoghi Effendi is expressed by him in a letter to one of his coworkers, written on the 24th of April. After acknowledging receipt of his many letters, he explains that his delay in answering them has been due to "my unfortunate illness, amounting almost to a breakdown, combined with the receipt of the most distressing news from Persia reporting the martyrdom of twelve of our friends in the town of Jalirum, south of Shir&z. I have wired for full particulars and will communicate them to the various Baha centres inm~ediate1y I receive detailed information, Political considerations and personal rivalries appear to have played no small part.. I have transmitted a message to the ShAh through the Persian National Spiritual Assen~b1y... I have also requested foreign Assemblies to give in an unoffensive language full publicity to these reports in their respective newspapers, but have thought it premature for them to get into direct relation with the ShAh Yet in this state Shoghi Effendi managed to do what he thought could be done: "I feel that with patience, tact, courage and resource we can utilize this development to further the interests and extend the influence of the Cause." He had mustered the forces of the Baha world in defense of the oppressed Persian Community, ensured that wide publicity in the foreign press be given to these
Page 88tri The class of 1920, Balliol College, Oxford. Shoghi Effendi is standing behind the third man in the second row, counting from the left (to the left of the man with the striped tie).
Page 89TI-IL GUARDIAN OF THE BANAl FAITH 89
martyrdorns, and constantly directed various National Assemblies in the action they should take in this respect as well as in the case of the Most Holy
House.Such is the tale of one period of the Guardian's life; how many blows rained on him in a little over six months, at a time when he was still struggling to get the load that had been placed on his shoulders at the time of the Master's passing properly balanced so that he could carry it!
* * * Shoghi Effendi used to remark that out of his sufferings something always seemed to be born.
He would go through these ordeals by lire � for indeed he seemed to fairly burn with suffering � and then some rain from heaven, in the form of good news, would shower upon him and help to revive him. I am afraid the mystery of sacrifice still remains a mystery to me, but certainly the Holy Ones of this world buy their victories dearly.
It was at this time, when affliction was literally engulling the Guardian, that, on May 4th, the
"Toronto Daily Star"published a highly appreciative statement made by Queen Marie of Rumania on the Baha Faith, a statement, followed by others during the course of her visit to the United States and Canada, which was printed in about two hundred newspapers and constituted some of the widest and most spectacular publicity the Faith has ever received.
In a confidenLial letter written on May 29th the Guardian refers to this as "this most astonishing and highly significant event in the progress of the Cause".
The acceptance of Bahá'u'lláh's station by the Rumanian Queen � the first crowned head to embrace the Faith � is a chapter in itself in the life of Shoghi Efl'endi and is inextricably bound up with the services of Martha Root, that "star-servant of the FaiLh of Bahá'u'lláh", as Shoghi Effendi called her, and the part she played in his life � indeed no account of his life could ever be cornp1et~ without mention of the relationship of this noble soul to him. Miss Martha Root was a journalist by profession and came of a distinguished American family. She met the Master during His visit to the United States ai~d, fired by His Tablets of the Divine Plan, arose in 1919 and commenced her historic travels in the service of the Cause, not oily travelling longer and farther than any single Baha has ever done since its inception, but often, as the Guardian said, "in extremely perilous circumstances". It was her great teaching journeys � four of which took her entirely round the world � combined with her truly outstanding C qualities, that so endeared her to Shoghi Effendi and led him to call her the "archetype of Baha itinerant teachers".
The services of no other believer ever afforded him the satisfaction that her singular victories brought him. Of her Shoghi Effendi wrote in October 1926: "In her case we have verily witnessed in an unmistakable manner what the power of dauntless faith, when coupled with sublimity of character, can achieve, what forces it can release, to what heights it can rise."
From the inception of Shoghi Effendi's ministry she not only turned her great loving heart to him but constantly sought his advice as to her plans.
It would not be exaggerating to say they had a partnership in all her undertakings, marked by a nmtnal love and confidence all too rare in the harassed life of the Guardian.
They kept in close touch, a flow of letters and cables apprising him of her plans, her needs, her victories, her requests for guidance and his unfai1in~ answers giving encouragement and advice. Vie flnd in his letters to her, whom he characterized, in 1923, as that "indomitable and zealcus disciple of 'Abdu'l-Bahá'í over and over again phrases such as these, in which he exoresses the warmth of his feelings, that he has read her letters with "pride and gratitude", that they "have as usual ghddened my heart", that "It is always a joy to hear from you, beloved Martha."
He wrote to her in July 1926, when she was making so many contacts with the royalty of Europe: ". write me fully and frequently for I yearn to hear of your activities and of every detail of your achievements. Assuring you of my boundless love for you...", and in August he says, "I hunger for every minute detail of your triumphal advance in the field of service.
I am enclosing a copy of my letter to the Queen.Do not share its cOntents with anyone. But he had hastened to share it himself with her who had taught that Queen. In September he wrote, "I am glad to share with you the contents of the Queen of Rumania's answer to my letter. I think it is a remarkable letter, beyond our highest expectations. The change that has
Page 90The Centre of the Covenant and the tuture Guardian. Taken in Haifa on the steps of the Master's house during the last years they were together.
been effected in her, her outspoken manner, her penetrating testimony and courageous stand are indeed eloquent and convincing proof of the all-conquering Spirit of God's living Faith and the magnificent services you are rendering to His Cause."
She turned to him at all times, unhesitatingly making requests of him which she felt were in the interests of the Faith. The Guardian was well aware of both the purity of her motives and her good judgment and almost invariably acceded to these requests, which ranged from letters of encouragement to individuals to cabled messages to figures of great prominence.
On one occasion she cabled the Guardian: �perhaps you will think wise send me immediately greetings President Hoover", to which Shoghi Effendi replied by cable the following day: "Kindly convey President Hoover on behalf followers Bahá'u'lláh world over expression their fervent prayers for success his unsparing efforts in promoting cause of international brotherhood and peace � a cause for which they have steadfastly fastly laboured well nigh a century". Exactly one year before, during a visit to Japan in November 1930, we find a similar exchange of cables taking place; Martha's said: "Love beautiful you cable me greetings Emperor", to which Shoghi Effendi replied, the same day: "Kindly transmit his
Imperial Majesty EmperorJapan on behalf myself and Baha world over expression of our deepest love as well as assurance our heartfelt prayers for his wellbeing and prosperity his ancient realm."
Love begets love. Martha's great love for Shoghi Effendi called forth his love and his responses the way the capacity of a diamond to reflect light captures its rays and casts them back brilliantly.
In March of 1927, ShoghiEffendi wrote to Martha: 'V. I assure you, dearest Martha that wherever you be, in Scandinavia, Central Europe, Russia, Turkey or Persia, my fervent and continued prayers will accompany you and I trust that you may be protected, strengthened and guided to fulfil your unique and unprecedented mission as the exemplary advocate of the IBah&f Faith."
Page 91THE GUARDIAN OF THE BAHÁ'Í FAITH 91
The years rolled by and Martha Root continued, white haired, frail and indomitable, her ceaseless journeys, until she was stricken by "a deadly and painful disease", as Shoghi Effendi wrote, and in Honolulu on September 28, 1939 she passed away.
She had been on fire with pain during the last weeks of a tour of the Antipodes and, on her way back to America, to assist in the prosecution of the first Seven Year Plan, she literally dropped in her tracks, yielding up a life the Guardian said might well be regarded as the fairest fruit the Formative Age of the
Dispensation of Bahá'u'lláhI well remember the day the cable conveying the news of her death reached Shoghi Effendi. He bimself was very ill with sand fly fever, had a high temperature (104 degrees Fahrenheit) and, alas, should never have had to receive such news in such a condition!
But there was no way we could withhold it from him.
He was the Guardian, it was Martha Root who had died. Against the strong remonstrances of his mother, his brother and myself, he pulled himself up to a sitting position in his bed, white, terribly weak, and very shaken by this sudden news, and dictated a cable to America announcing her death. He said what else could he do � the whole Baha world was waiting to hear what he would say.
In that long message be said, amongst other things: "Martha's unnumbered admirers throughout Baha world lament with me earthly extinction her heroic life Posterity will establish her as foremost I-land.
first Baha Century..first finest fruit Formative Age Faith.. ." He said he was impelled to share the expenses of building her grave with the American National Assembly, the grave of one whose "acts shed imperishable lustre
American Bahá'í Community."Martha Root was firmly convinced that in her possession was the most priceless gem the world had ever seen � the Message of Bahá'u'lláh. She believed that in showing this gem and offering it to anyone, king or peasant, she was conferring the greatest bounty upon him he could ever receive. It was this proud conviction that enabled her, a woman of no wealth or social prestige, plain, dowdily dressed and neither a great scholar nor an outstanding intellectual, to meet more kings, queens, princes and princesses, presidents and men of distinction, fame and prominence and tell them about the Baha Faith than any other Bahá'í in the history of this Cause has ever done.
Martha Root reported to Shoghi Effendi the account of the first of her eight interviews with Queen Marie of Rumania, which took place on January
30 19% in Controceni Palacein Bucharest, at the request of the Queen herself, after she had received Dr. Esslernont's book, Bahá'u'lláh and the New Era, sent to her by Martha.
The Queen had evidently been attracted to the Teachings and when it was bruited about that she might visit North
America, Shoghi Effendithe following instructions, conveyed in the writing of his secretary, on August 21, 1926: "We read in
The Times that QueenMarie of Rumania is coming to America. She seems to have obtained a great interest in the Cause.
So we must be on our guard lest we do an act which may prejudice her and set her back. Shoghi Effendi desires, that in case she takes this trip, the friends will behave with great reserve and wisdom, and that no initiative be taken on the part of the friends except after consulting the National
Assembly."It was during this visit that Her Majesty, her heart deeply stirred by the teachings of the Faith which she had been studying, testified, "in a language of exquisite beauty", as Shoghi Effendi put it, "to the power and sublimity of the Message of Bahá'u'lláh, in open letters widely circulated in newspapers of both the United States and Canada". As a result of the first of these letters Shoghi Effendi was "moved by an irresistible impulse" to write to the Queen of the "joyous admiration and gratitude" of himself and the Bahá'ís of both the East and the West for her noble tribute to the Faith. On August 27, 1926 the Queen responded to this first communication from the Guardian and wrote to him, what he described as a "deeply touching letter": Bran, August 27th, 1926 Dear Sir, I was deeply moved on reception of your letter.
Indeed a great light came to me with the message of Bahá'u'lláh and 'Abdu'l-Bahá. It came as all great messages come at an hour of dire grief and inner conflict and distress, so the seed sank deeply.
Page 92Facsimile of envelope addressed by Queen Marie of Rumania in her own handwriting to Shoghi Effendi, and which contained her first letter to him written on August 27, 1926, from Bran, her favourite residence.
Page 93THE GUARDIAN OF THE BAHÁ'Í FAITH 93
44 4 f4~ ~A ~4 '~ S 4 ~v44 4.. 4~ ~ 0 ~M ~s 914 ~t A ~ tAA~~ ~ ~ t 0 us 4 A ~
VJ(~~x ~~wtz~ t F t t � Facsimile of one of Her Majesty's written testimonials to the significance of the Bahá'í teachings.
Page 94My youngest daughter finds also great strength and comfort in the teachings of the beloved masters.
We pass on the message from mouth to mouth and all those we give it to see a light suddenly lighting before them and much that was obscure and perplexing becomes simple, luminous and full of hope as never before.
That my open letter was hahn to those suffering for the cause, is indeed a great happiness to me, and I take it as a sign that God accepted my humble tribute.
The occasion given me to be able to express myself publically, was also His Work, for indeed it was a chain of circumstances of which each link led me unwittingly one step further, till suddenly all was clear before my eyes and I understood why it had been.
Thus does He lead us finally to our ultimate destiny.
Some of those of my caste wonder at and disaprove my courage to step forward pronouncing words not habitual for Crowned Heads to pronounce, but I advance by an inner urge I cannot resist.
With bowed head I recognize that I too am but an instrument in greater Hands and rejoice in the knowledge.
Little by little the veil is lifting, grief tore it in two. And grief was also a step leading me ever nearer truth, therefore do I not cry out against grief!
May you and those beneath your guidance be blessed and upheld by the sacred strength of those gone before you.
MarieAmong the things Queen Marie, who was not only a famous beauty, but an authoress and a woman of character and independence, wrote in her "open letters" published during 1926, on May 4th and September 28th, in the Toronto Daily
Star and September 27thin the Philadelphia Evening Bulletin, were words such as these: "A woman brought me the other day a Book.
I spell it with a capital letter because it is a glorious Book of love and goodness, strength and beauty...
I commend it to you all.If ever the name of Bahá'u'lláh or 'Abdu'l-Bahá comes to your attention, do not put their writings from you. Search out their Books, and let their glorious, peace-bringing, love-creating words and les Sons sink into your hearts as they have into mine.
One's busy day may seem too full for religion.Or one may have a religion that satisfies. But the teachings of these gentle, wise and kindly men are compatible with all religion, and with no religion. Seek them, and be the happier."
"At first we all conceive of God as something or somebody apart from ourselves.
This is not so. We cannot, with our earthly faculties entirely grasp His meaning � no more than we can really understand the meaning of Eternity. God is all, Everything. He is the power behind all beginnings. He is the inexhaustible source of supply, of love, of good, of progress, of achievement. God is therefore Happiness.
His is the voice within us that shows us good and evil. But mostly we ignore or misunderstand this voice. Therefore did lie choose His Elect to come down amongst us upon earth to make clear I-us Word, His real meaning.
Therefore the Prophets;therefore Grist, Muhammad, Bahá'u'lláh, for man needs from time to time a voice upon earth to bring God to him, to sharpen the realization of the existence of the true God. Those voices sent to us had to become flesh, so that with our earthly ears we should be able to hear and understand."
Shoghi Effendi wrote to Martha Root on May 29th, after he had just received from Canada a copy of the first of the Queen's "open letters", that this was "a well deserved and memorable testimony of your remarkable and exemplary endeavours for the spread of our beloved Cause. It has thrilled me and greatly reinforced my spirit and strength, yours is a memorable triumph, hardly surpassed in its significance in the annals of the Cause." In that same letter he asks her to ponder the advisability of approaching Her Majesty with news of the Jahrum martyrdoms and possibly enlisting her sympathy in the cause of the Persian persecutions. That this consideration influenced the Queen in making her further courageous statements on the Faith there can be no doubt, as her letter to Shoghi Effendi indicates that this was the case. The news of this victory had reached Shoghi Effendi on the eve of the commemoration of the passing of Bahá'u'lláh in Baha'i, at a time when, as he described it in one of his general letters, 'K His sorrowing servants, had gathered round His beloved Shrine supplicat-mg relief and deliverance for the down
Page 95THE GUARDIAN OF TI-IL BAJIA'I FAITH 95
trodden in Persia" and Shoghi Effendi goes on to say: "With bowed heads and grateful hearts we recognize in this glowing tribute which Royalty has thus paid to the Cause of Bahá'u'lláh an epochmaking pronouncement destined to herald those stirring events which, as 'Abdu'l-Bahá has prophesied, shall in the fullness of time signalize the triumph of God's Holy Faith."
This marked the inception of a relationship not only with the Queen, but with other crowned heads and royalty in Europe on the part of Martha Root, and in a few instances of Shoghi Effendi himself. He not only greatly encouraged and guided her in these relationships but, always staying within the bounds of dignity and good breeding, always sincere in the human relationship, he nevertheless used these contacts to serve the interests of the Cause through heightening its prestige in the eyes of the public and through seeing that they were pointedly brought to the attention of the enemies of the Faith.
Until the time of the Queen's death, in 1938, Martha Root kept in close touch with her, keeping her informed of Bahá'í activities and receiving from her letters, written in her own hand, that were both friendly and reflected her attachment to the Teachings of Bahá'u'lláh. There was also an exchange of letters and cables between Shoghi Effendi and the Queen; but often he sent her messages through Martha, which was a more intimate way of contacting her and less demanding of the high positions both he and the Queen occupied in their respective spheres.
There was another factor that could not be lightly put aside and this was the constant pressure on the Queen, who occupied such an exalted rank in her nation � a nation so storm-tossed politically during her own reign and during her period as Dowager Queen, from both ecclesiastical and political factions � to keep silent about a religion which was not then widely known as it is today, which was viewed by the ignorant as Islamic in nature, and her open sponsorship of which they not only heartily disapproved but considered impolitic in the highest degree.
The Queen herself mentions, in her very first letter to the Guardian, that "Some of those of my caste wonder at and disaprove my courage to step forward pronouncing words not habitual to Crowned Heads to pronounce.. ." It required outstanding courage and deep sincerity for her to repeatedly write testimonials of her personal feelings on the subject of the Bahá'í Faith and grant permission for these to be made public � indeed Her Majesty wrote some of these deliberately for publication in The
Bahá'í World. On January1, 1934 she wrote to Martha, enclosing one of her precious tributes and giving personal news of herself and her family: "Will this do for Vol. V The diP ficulty is to not repeat myself.
In 1927, on October 25th, Shoghi Effendi wrote to Martha: "I am in receipt of your most welcome letters and I am thrilled by the news they contained, particularly your remarkable and historic interview with the Queen and Princess.
I am sending you a number of Baha stones to be presented by you on my behalf to the Queen, the Princess and any other members of the Royal Family whom you think would appreciate and prize them.
Please assure the Queen and Princess of our great love for them, of our prayers for their happiness and success and of our warm and cordial invitation to visit the Holy Land and be received in the Beloved's home."
Behind this interview with the Queen, which Shoghi Effendi refers to in the above letter, undoubtedly lay his own influence and the confirmations which flowed from his instruction to Martha in a letter written on June 29th of that same year in which he said: "I hope you will succeed in meeting not only the Rrnnanian Queen but her daughter the Queen of
Serbia and King Borisof Bulgaria as well and I trust you will not hesitate to send me all particulars and details regarding your work in such an important field."
That the Queen of Rumania received the gift of the ringstones and the invitation of the Guardian to visit Haifa is evidenced in hei cable to him, sent from Sinaja Palace on July 27, 1927:
Shoghi Effendi HaifaGrateful thanks you and all yours with whom I feel spiritually so closely in touch.
MarieMartha Root succeeded also in following the other instruction of Shoghi Effendi, for in May 1928 he writes to her: Your marvellous and historic interviews with man
Page 96Earlier, in April, Queen Marie and her daughter Ileana were on a visit to Cyprus and the Guardian says, in his letter to Martha Root, that the papers have published the news that the Queen intended to visit Haifa and he wonders "whether they had in mind such a visit and whether these premature disclosures deterred them from accomplishing their intended pilgrimage.
." During the Queen's visit to Cyprus the Guardian cabled Sir Ronald Storrs, the Governor of Cyprus, with whom the royal party was staying, the following message: "Kindly convey to I-Icr Majesty Queen of Rumania and her royal Highness Princess Ileana on behalf 'Abdu'l-Bahá'í family and friends our heartfelt appreciation of the noble tribute paid by them both to the ideals that animate the Baha Faith. Pray assure them of our best wishes and prok and gratitude."
Sir Ronald transmitted the appreciative reply of the Queen and Princess to Shoghi Effendi.
The following draft, in the Guardian's own hand, of' a long letter he wrote to the Queen is of historic interest: Haifa, Palestine,
December 3, 1929I have received through the intermediary of my dear Bahá'í sister Miss Martha Root, the autograi~Jh portrait of Your Majesty, bearing in simple and moving terms, the message which Your Majesty has graciously been pleased to write in person.
I shall treasure this most excellent portrait, and I assure you, that the Greatest Holy Leaf and ffie Family of 'Abdu'l-Bahá share to the full my feelings of lively satisfaction at receiving so strikingly beautiful a photograph of a Queen whom we have learned to love and admire.
I have followed during the past few years with profound sympathy the disturbed course of various happenings in your beloved country, which I feel must have caused you much pain and concern. But whatever the vicissitudes and perplexities which beset Your Majesty's earthly path, I am certain that even in your saddest hours, you have derived abundant sustenance and joy from the thought of having, through your glowing and historic utterances on the Bahá'í Faith as well as by your subsequent evidences of gracious solicitude for its welfare, brought abiding solace and strength to the multitude of its faithful and long suffering adherents throughout the East.
a Yours surely, dearly beloved Queen, is the station ordained by Bahá'u'lláh in the realms beyond to which the strivings of no earthly power can ever hope to attain.
I have irnrned~ate1y upon the publication of the second volume of the PaM'f World, by the American Dah4'i Publishing Committee, forwarded directly to Bucarest, to the address of Your Majesty and that of Her Royal Highness Princess Ileana, copies of this most recent and comprehensive of Bahá'í publications. I will take the liberty of presenting in the course of the coming year the III Volume of this same publication which I trust will prove of interest to Your Majesty.
May I, in closing, reiterate the expression of profound appreckttion and joy which the Family of 'Abdu'l-Bahá and Bahá'ís in every land universally feel for the powerful impetus which Your Majesty's outspoken and noble words have lent to the onward march of their beloved Faith.
The Family also join me in extending to Your Majesty, as 'Nell as to 1-icr
Royal I-ugliness PrincessIleana, a most cordial welcome should Your Majesty ever purpose to visit the Holy Land to 'Abdu'l-Bahá'í home in 1-laifa as well as to those scenes rendered so hallowed and memorable by the heroic lives and deeds of Bahá'u'lláh and 'Abdu'I-I3ahd.
ShoghiIn 1930 Her Majesty visited Egypt with her daughter
Ileana. Shoghi Effendihaving had the unfortunate experience of indiscreet publicity during her visit to Cyprus, wired
Alexandria on Februaryin case Queen visits Egypt convey only written expression of welcome and appreciation on behalf Baha'is. Letter should be briefly carefully worded. No objection sending flowers. Individual communications should be strictly avoided. Inform
Cairo."THE GUARDIAN OF THE BAHÁ'Í FAITH 97
The future head of the Faith, while still a student.
Page 98the Guardian had had Bahá'u'lláh's Tablet to her grandmother, Queen Victoria, copied in fine Persian calligraphy, and illuminated in Tihr~n.
On the 21st of February he cabled Tihr6n: "illuminated
Tablet Queen Victoriashould reach Haifa not later than March tenth on one or several pages."
This was to be his gift to Her Majesty. Hearing no news of the Queen's plans once she had reached Egypt he wired to her direct on March 8th: "Her
Majesty, the Dowager QueenMarie of Rumania, aboard Mayflower, Aswan. Family of 'Abdu'l-Bahá join me in renewing the expression of our loving and heartfelt invitation to your gracious
Majesty and Her RoyalYour Majesty's acceptance to visit Bahá'u'lláh's Shrine and prison-city of 'Akka will apart from its historic significance be a source of immeasurable strength joy and hope to the silent sufferers of the Faith throughout the East. Our fondest love, prayers and best wishes for Your Majesty's happiness and welfare."
Receiving no reply to this communication Shoghi Effendi sent another wire on March 26th to the Queen at the Hotel
Semiramis in Cairo: "Fearingmy former letter and telegram in which Family of 'Abdu'l-Bahá joined me in extending invitation to Your Majesty and Tier Royal
Highness Princess Ileanamay have miscarried, we are pleased to express anew the pleasure it would give us all should Your Majesty find it feasible to visit Bahá'u'lláh's and 'Abdu'l-Bahá'í Shrines and the prison-city of 'Akka Deeply regret unauthorized publicity given by the Press.~?
Two days later the Rumanian Minister in Cairo wired
Shoghi Effendi: "Her Majestyregrets that not passing through Palestine she will not be able to visit you."
The cancellation of the visit of the Queen and her daughter to the Baha Holy Places, which she had definitely set her heart upon, was a source of deep disappointment not only to the Guardian but also to the Queen herself. Behind the scenes there must have taken place a real struggle between the courageous and independent Queen and her advisers for, after a long silence, she wrote to Martha Root, in her own hand, describing at least a little of what had taken place. In a letter dated June 28, 1931, she stated: "Both Ileana and I were cruelly disappointed at having been prevented going to the holy shrines and of meeting Shoghi Effendi, but at that time were going through a cruel crisis and every movement I made was being turned against me and being politically exploited in an unkind way. It caused me a good deal of suffering and curtailed my liberty most unkindly.
There are periods however when one must submit to persecution, nevertheless, however high-hearted one may be, it ever again ifils one with pained astonishment when people are mean and spiteful.
I had my child to defend at that time; she was going through a bitter experience and so I could not stand up and defie the world.
But the beauty of truth remains and I cling to it through all the vicissitudes of a life become rather sad.
I am glad to hear that your traveling has been so fruitful and I wish you continual success knowing what a beautiful message you are carrying from land to land." This letter ends with a sentence, after Her Majesty's signature, that was perhaps more significant of her attitude and character than anything else: "I enclose a few words which may be used in your
Year Book."The loyalty of this "royal convert", as Shoghi Effendi styled her, in the face of her increasing isolation, advancing age and the political trends in Europe which were gradually to engulf so many of her royal kin, deeply touched Shoghi Effendi. In 1934, on January 23rd, he wrote to her again: Your Majesty, I am deeply touched by the splendid appreciation Your Majesty has graciously penned for the Baha World, and wish to offer my heartfelt and abiding gratitude for this striking evidence of Your Majesty's sustained interest in the Cause of Bahá'u'lláh.
I was moved to undertake its translation in person, and feel certain that the unnumbered followers of the Faith in both the East and the West will feel greatly stimulated in their unceasing labours for the eventual establishment of the Most Great Peace foretold by Bahá'u'lláh.
I am presenting to Your Majesty, through the care of Miss Martha Root, a precious manuscript in the handwriting of Bahá'u'lláh, illumined by a devoted follower of His Faith in Tihr6n.
Page 99THE GUARDIAN OF THE BAHÁ'Í FAITH 99
May it serve as a token of my admiration for the spirit that has prompted Your Majesty to voice such noble sentiments for a struggling and persecuted
Faith.With the assurance of my prayers at the threshold of Bahá'u'lláh for Your Majesty's welfare and happiness, I am yours very sincerely,
ShoghiMter sending the Queen a copy of his recently translated Gleanings from the Writings Of Bahá'u'lláh, and receiving from her a letter conveying her "most grateful thanks", which she ends by saying "May the Great Father, be with us in spirit, helping us to live and act as we should", Shoghi Effendi wrote to her as follows: Haifa, Feb. 18, 1936 Your Majesty, Miss Root has transmitted to me the original copy of the appreciation penned by Your Majesty for the forthcoming issue of flahA'i World. I am deeply touched, and feel truly grateful for this further evidence of Your Majesty's sustained interest in and admiration for the Baha Teachings.
Baha Communities the world over will ever recall, with feelings of pride and gratitude, these beautiful, impressive and historic testimonies from the pen of Your Majesty � testimonies that will no doubt greatly inspire and hearten them in their continued labours for the spread of the Cause of Bahá'u'lláh.
I am so pleased and encouraged to learn that Your Majesty has derived much benefit from the reading of the Gleanings and I feel that my efforts in translating these extracts are fully rewarded.
I am presenting to Your Majesty through the kindness of Mrs. McNeill the latest photograph recently received from America showing the progress in the construction of the Baha House of Worship in Wilmette. May the Spirit of Bahá'u'lláh ever bless and sustain Your Majesty in the noble support you are extending to His
Cause.The Mrs. McNeill mentioned in this letter lived near 'Akka in the Mansion at Mazra'ih once occupied by Bahá'u'lláh. She had known the Queen as a child in Malta and when she learned through the Guardian of the Queen's interest in the Faith she informed her of her own interest and the associations of the house she lived in. The Queen had written to her: "It was indeed nice to hear from you, and to think that you are of all things living near Haifa and are, as I am, a follower of the Bahá'í teac1~ngs...
the house you live in... made precious by its associations with the Man we all venerate..."
Her Majesty's last published tribute to the Faith, in 1936, two years before she died, seemed to aptly describe what Bahá'u'lláh's Message had meant to her: "To those searching for light the Baha Teachings offer a star which xviii lead them to deeper understanding, to assurance, peace and good will with all men."
She had won for herself, Shoghi Effendi wrote, "imperishable renown ... in the Kingdom of Bahá'u'lláh" through her "bold and epochal confession of faith in the Fatherhood of Bahá'u'lláh"; "this ii-lustrious Queen may well deserve to rank as the first of those royal supporters of the Cause of God who are to arise in future, and each of whom, in the words of Bahá'u'lláh Himself, is to be acclaimed as 'the very eye of mankind, the luminous ornament on the brow of creation, the fountainhead of blessings unto the whole world.'" One sees from all this, which began early in 1926, that the severe crises which followed upon the inception of Shoghi Effendi's Guardianship, released, as ever, the spiritual forces inherent in the Faith and brought about such victories as the conversion of the first
Bahá'í Queen.That Shoghi Effendi was stern in all matters affecting the protection of the Faith does not mean he could not be gentle and kind also. He was fundamentally a very tenderhearted person and when left sufficiently at peace within himself expressed this innate kindness and tenderness not only to those who surrounded him but to the believers personally in many ways. There are numerous examples of this in his cable files. Over and over, when disaster struck in some country where there were Baha'is, he would send an enquiry such as this one to Persia: "Wire safety friends.
Anxious earthquake reports Persia Turkistan". Very often this would be followed by financial help for those who
Page 100When an American Baha'i, stricken in Persia by infantile paralysis, was returning with his wife to the United States, Shoghi Effendi cabled the friends in Beirut, Alexandria and New York, requesting that they meet his boat and assist in every way they could. The Guardian sent seven wires, in a short space of time, in connection with a single Bahá'í who had various difficulties in getting to Haifa and leaving after her pilgrimage was over.
His thoroughness in such matters, as well as his consideration, are delightfully reflected in this telegram to Egypt:
"Dewing New Zealand Baha'iarriving tonight Cairo for one day. Urge meet him station. He wears helmet. If missed meet him next morning Cooks office nine o'clock. Extend utmost kindness." On another occasion we find Shoghi Effendi cabling, in connection with a Bahá'í who for some reason had not been able to land in Haifa, to "comfort him my behalf".
Sometimes the spirit animating a Bahá'í was such as to persuade Shoghi Fifendi to change his own instructions.
An instance of this is the case of Marion Jack, whom 'Abdu'l-Bahá called "General Jack" and the Guardian called an "immortal heroine", saying she was a shining example to pioneers of present and future generations in both the East and the West, and that no one had surpassed her in "constancy, dedication, seJf-abnegation, fearlessness" except the "incomparable Martha Root". Jackie � as she was usually called � lived in Sofia, Bulgaria and when war broke out Shoghi Effendi, concerned over her dangerous position, wired her: "Advise return Canada wire whether financially able". She replied, "..
how about Switzerland" but assured him of her implicit obedience. Shoghi Effendi then wired, "Approve Switzerland" but she still did not want to leave her pioneer post and begged to be allowed to remain in Bulgaria, to which the Guardian replied:
"Advise remain SofiaThere is a great mystery involved in the levels of service. Shoghi Effendi always advised the friends to pursue a moderate and wise course, but if they did not, and chose to rise to heights of heroism and self-sacrifice, he was immensely proud of them. After all, there is nothing either wise or moderate in being martyred � yet our crowning glory as a religion is that our first Prophet was martyred and twenty thousand people followed in His footsteps.
I have tried to understand this mystery, moderation on one side and Bahá'u'lláh's words on the other: CC then write with that crimson ink that bath been shed in My path. Sweeter indeed is this than all else and it seems to me that the best example is an aeroplane: when it trundles along on the ground on its wheels it is in the dimension of the ground, going along steadily on an earthly plane, but when it soars in the air and folds its wheels away and leaps forward at dazzling speeds, it is in a celestial realm and the values are different. When we are on the ground we get good sound earthly advice, but if we choose to spurn the soil and leap into the realms of higher service and sacrifice we do not get that kind of advice any more, we win immortal fame and become heroes and heroines of God's Cause.
Shoghi Effendi worked through everything; everything that he encountered, individual, object or piece of land, that could be turned to an advantageous use for the Faith he seized upon and used. Although in general he worked through Assemblies and Committees, he also worked directly through individuals. An example of this is Victoria Bedekian, known as "Auntie Victoria".
For years she wrote letters, widely circulated in the West and the East, and the Guardian encouraged her in this activity and even told her what she should emphasize in her corn-rnumcations.
He was not fussy about sources of information; by this I mean he did not always wait until official channels corroborated the arrival of a pioneer at his post or some other piece of good news which had been conveyed to him through a personal letter or by a pilgrim, but would incorporate this encouraging information in his messages. This latitude which Shoghi Effendi allowed himself meant that the whole work of the Faith was bowled forward at a far faster pace than if he had done otherwise. Like all great leaders he possessed something of the quality of a good press man who realizes that the time factor in conveying news is of great importance and that speed itself has an impact and stimulates the imagination. This practice of his should not, however, mislead us into thinking that he was not extraordinari
Page 101THE GUARDIAN OF THE BAHÁ'Í FAITH 101
ly thorough. The exactitude with which he compiled statistics, sought out historic facts, worked on every minute detail of his maps and plans was astonishing.
The whole of Shoghi Effendi's life activity as Guardian, his mind and his feelings, his reactions and instructions, can be found reflected in miniature in his cables and telegrams; often they were more intimate, more powerful and revealing than the thousands of letters he wrote to individuals because in his letters his secretary usually dealt with details and thus the words are not the Guardian's own words, except for the postscripts which he wrote himself and which most of the time conveyed the assurance of his prayers, his encouragement and his statement of general principles.
Shoghi Effendi, like his grandfather and great-grandfather before him, had a delightful sense of humour which was ready to manifest itself if he were given any chance to be happy or enjoy a little peace of mind.
His eyes would fairly dance with amusement, he would chuckle delightedly and sometimes break out into open laughter. Inside his family, with those he was familiar with, lie liked to tease.
On one side so majestic, on the other so engagingly confiding, innocent-hearted and youthful, such was our Guardian! One of my tasks, once Shoghi Effendi knew I could paint a little, was to colour various things for him and one of these was a map showing the plots owned by the Bahá'í Community on Mt. Carmel.
One day when I was adding colour to some newly-acquired areas Shoghi Effendi told me to paint them lighter.
I asked why. Why, he said, to show they are a "recent acquisition".
It was such a clear reflection of the joy these newly-purchased plots afforded him.
This recalls another aspect of Shoghi Effendi's richly endowed personality.
He was very tenacious of his purposes, very determined, but never unreasonable. Although he never changed his objectives he sometimes changed the course he had planned to take to reach them.
All through the Guardian's ministry we see the light of Divine Guidance shining on his path, confirming his decisions, inspiring his choice. But there are always unl'oreseeable factors in every plan. Acts of God, and the sum of human endeavour, constantly change plans, little or big. T1~is has always happened to the greatest as well as the smallest human beings, and the words of the Prophets themselves attest it. Shoghi Effendi was subject to such forces, but he also frequently modified his own plans.
Examples of this are many and interesting: at one time he conceived the idea of placing the Mausoleum of Bahá'u'lláh on Mt. Carmel, but later gave this up entirely and fixed its permanent place in Baha; what became known as the World Crusade or Ten Year Plan was at first announced as a
Seven Year Plan; one Templeto be built during this Plan became three Temples; the original eight European goal countries became ten; and so on. If outside forces over which the Guardian had no control frustrated some plan of his � as opposed to his modifying or expanding some plan of his own in the light of circumstances � he immediately compensated, so that the Cause, if a temporary defeat or humiliation was inflicted upon it, came out in the end with an augmented victory, a richer endowment.
Shoghi Effendi might be deflected from his course but he was never defeated in his purpose and his ingenuity was remarkable. A good example of this is the way he arranged for two of the three great new Continental Baha Temples of the Ten Year Plan to be built. He extracted from the architect he had at hand the designs he felt were suitable for the Sydney and Kampala
Houses of Worship. Thesewere dignified, pleasing in proportion, conservative in style and relatively modest in cost. Since the architect was not in a position to carry out the detailed drawings or supervise the actual construction, Shoghi Effendi, not making a great circumstance of what to a fussy and small-minded man would have imposed an insuperable obstacle, proceeded to instruct the two National Assemblies involved to get local architectural firms to carry out the details and erect the buildings. Shoghi Effendi himself modified the expensive suggestions these firms at first made and got both Temples built within what he considered a reasonable price for the Cause to pay. Over and over his shrewdness and sound judgment saved the money of the Faith s& that it could be spent on the many all-important tasks and not create temporary bankruptcy through the unwise prosecution of a single project.
Economy was a very rigid principle withShoghi Effendi and he had very stern ideas on money matters. He more than once refused to permit an individual to make the pilgrimage who he knew was in debt, saying lie must first pay his debts.
I never saw the Guardian settle a bill he had not first carefully added up, whether it was for a meal or a payment of thousands of dollars! If there was an overcharge he pointed it out � and also if there was an undercharge. Many times I went to astonished people and called to their attention that their addition was wrong and they should do it again or they would be the losers.
He also was a determined bargainer, never paying what he felt was too much for a thing. More than once, when a beautiful ornament for the Shrines, Archives, or gardens was too expensive, and the seller could not or would not meet the Guardian's price, he would not buy it even though he wanted it and had the money. He just considered it wrong and would not do it. Although Shoghi Effendi for many years had had a private automobile and chauffeur (like 'Abdu'l-Bahá before him), because spare parts were not procurable for it during the worst years of the war he had it sold and used taxis. I have no doubt that as with sufficient money one can usually buy anything he could have procured another car, but it never entered his mind. He was against extravagance, ostentation and luxury as such, denying himself and others many things because he felt they were either not justified or not appropriate.
Another of the strongly marked characteristics of the Guardian was his openness. The believers were his confidants. Freely, majestically, aloof but with a most endearing and heart-captivating confidence, he would share with the pilgrims who were his guests not only his ideas and his interpretations of the Teachings, but his projects and plans. There were no privileged communicants who received his thought as of right. In spite of the fact that the National Assemblies were his channels though which he passed on his great Plans and the bodies by which they were prosecuted, he was wont to share these Plans in almost full detail with those he met, to such an extent that many a returning pilgrim was in possession of nearly all the details that were soon to be communicated to the Baha world officially.
The same was true of his work at the World Centre. So complete was this frankness that he sometimes drew little sketches at the table to illustrate what he was doing in the gardens on Mt. Carmel, how the "arc~~ would be, what buildings might be erected on it, and so on. Each new thing he was setting in motion, nationally or internationally, one might almost say followed the same pattern as the dawn of a day: the first light, feelers of vision, would be discerned in his words to visiting pilgrims, or lie half-hidden in his communications to the Baha world; then would come the glimmering of goals beginning to take shape as the sun of his concept rose higher and he focussed the brilliant energy of his mind upon it; finally, in a clear burst of illumination, would come the whole idea in all its splendour � a
Seven Year Plan, a TenYear Plan, the warnings and promises in some new and wonderful general letter, the complete instructions regarding such major projects as the completion of the Shrine of the BTh, the International Archives, one of the great new Houses of Worship, or the exposition of certain fundamental themes contained in such books as The Advent of Divine Justice and The
Promised Day Is Come.The relationship of Shoghi Effendi to the pilgrims, his courtesy as a host, his kindness shown to them in so many little ways, the things he so openly discussed with them, had a tremendous effect on the work the Baha were accomplishing in so many countries, for when these fortunate believers returned to their own communities they acted as a leaven, stimulating their fellow Bahá'ís to greater efforts, making the Guardian a more real person to those who had not been privileged to meet him face to face, creating a sense of nearness both to him and to the World Centre that by any other method would have been hard to achieve.
But in spite of all he showered upon the pilgrims � from providing for their physical comfort as his guests to tearing the veils from their eyes and educating them in their Faith � whenever one of them would seek to express his or her deep gratitude for the honour of meeting him, he would instantly turn this aside, saying the purpose of the pilgrimage was to visit the Holy Shrines.
The last year of the Guardian's life two Swiss pilgrims came to Haifa. Their presence stirred up all his memories of Switzerland and
Page 103THE GUARDIAN OF THE BAHÁ'Í FAITH 103
his love for their country poured out in a manner wholly unlike his usual reserve about his personal life and feelings. I had been ill in bed and not present at dinner in the Pilgrim House but when Shoghi Effendi came home he told me he had said everything, about the mountains he had climbed, the walks he had taken, the scenes he loved so much.
It was very atypical of him, very rare and a clear index of something deep in his own heart.
lie was moved to inform them that he wished Switzerland to have its own Temple site, which was to be situated near the capital city of Bern and have a clear view of the Bernese Alps, where he had spent so many months of his life walking and climbing.
On August 12, 1957 he communicated to what was then the National Spiritual Assembly of the Ba1A'is of Italy and Switzerland his wishes in this matter.
His secretary wrote: "As he explained to , he is very anxious for Switzerland to purchase a plot, however small in size, and modest a begin-fling it may be, for the future Mashriqu'l-Adhkar of that country. He feels this should be in the outskirts of Bern, overlooking the Bernese Oberland; and he is very happy to be able to present this land himself to the Swiss Community. No publicity whatsoever should be given to this matter lest an opposition resembling that which has arisen in Germany should be provoked amongst the orthodox element in Bern. Whenever the coni.n�tee responsible for finding this land has located a suitable plot, he would like your Assembly to inform him of the details." This was a gift of a unique nature, no other conxnunity in the Bahá'í world having been thus honoured. The plot of land, almost 2,000 square metres in area, on the outskirts of Bern, overlooks the Giirberthal and from it can be seen the famous Finsteraarhorn, Mbnch, Eiger and Jungfrau mountains, the scene of many of the Guardian's mountaineering exploits, the scene also of many of the most agonizing hours he passed after the ascension of his grandfather.
On one occasion a pilgrim from Canada had informed the Guardian that in teaching the Faith to the Eskimo people it was very difficult for them to understand the meaning in such similes as the nightingale and the rose because these things were entirely unknown to them. The reaction of Shoghi Effendi to this was typical. When he said goodbye to this friend he gave her a small vial of the Persian attar of rose, the quintessence of what a rose is, and told her to anoint the Eskimos with it, saying that perhaps in this way they would get an inkling of what Bahá'u'lláh meant when he wrote of the rose.
Another incident comes to my mind. Among the last pilgrims to leave
Haifa before Shoghi Effendihimself left in June 1957, never to return, were two American negro believers.
As long as I live I will never forget the look on the face of one of them as she sat opposite the Guardian at the Pilgrim House table. One could see that in meeting him � who met all men as the creation of God, with no other feeling than pleasure that they were as God had made them � the hurts and sorrows of a lifetime were melted away. She looked at him with a combination of the great loving heart of a mother and the reverence due him in his glorious station that I think must be the look on the faces of the angels in Paradise as they gaze upon their
Lord.Those who had the privilege of being near the Guardian, no matter how much experience they had had or how long they had been Baha � some, like myself from birth � were constantly having their concept of the greatness of this Cause expanded by Shogid Effendi's words, his reactions and his example. I remember my surprise when, in his long Ri~vTh Message to the Bahá'í world in 1957, he mentioned (obviously with pride or he would not have included it) the "recently converted Bahá'í inmates" in Kitalya Prison in Uganda. It had never occurred to me that one would mention a Bahá'í being in prison without shame! But here he was proclaiming that we had a group of the followers of Bahá'u'lláh in a prison.
He often referred to this in his talks to the pilgrims and as I pondered over this and the things he said about it I realized that as this Faith is for all men, the saints and the sinners, there were two principles involved.
One was the fact that society must be governed by laws, protected by laws and men punished through laws; and the other was that belief in the Manifestation of God should be universal and include everyone, because the act of faith is the spark that sets the soul alight and gives it eternal awareness of its God, and
Page 104this was something each soul had a right to, no matter what his sins might be. In more than one letter, at different times to different people, Shoghi Effendi encouraged the Baha to teach in prisons.
The sympathy which all the Prophets of God have shown towards the downtrodden, the meek, the poor and the outcast, singling them out for particular succour, protection and loving encouragement, was always manifested in the Guardian's acts and words, But we must not confuse this attitude with the fundamental truth that many groups of people who at present fall into these categories not only deserve to receive special attention but have within themselves reserves of power and spiritual greatness needed by the entire world. Take, for example, the Indians of the Western Flernisphere.
'Abdu'l-Bahá had written: "You must attach great importance to the Indians, the original inhabitants of America. For these souls may be likened unto the ancient inhabitants of the Arabian Peninsula, who, prior to the Revelation of Mul3ammad, were like savages. When the Mul3ammadan Light shone forth in their midst, they became so enkindled that they shed illumination upon the world. Likewise, should these Indians be educated and properly guided, there can be no doubt that through the Divine teachings they will become so enlightened that the whole earth will be illumined." Throughout his ministry Shoghi Effendi never forgot these words and repeated-iy urged the believers throughout Canada and the Americas to enlist these souls under the banner of Bahá'u'lláh.
Some of the last letters he wrote, in July 1957, to various National Assemblies in the Western Hemisphere, again forcibly stressed this subject and referred to the "long overdue conversion of the American Indians".
I quote an excerpt from his instructions written by his secretary on his behalf: "He was particularly happy to see that some of the Indian believers were present at the Convention.
lie attaches the greatest importance to teaching the original inhabitants of the Americas the Faith. 'Abdu'l-Bahá Himself has stated how great are their potentialities, and it is their right, and the duty of the non-Indian Baha, to see that they receive the Message of God for this day. One of the most worthy objectives of your Assembly must be the establishment of all-Indian Spiritual Assemblies. Other minorities should likewise be especially sought out and taught.
The friends should bear in mind that in our Faith, unlike every other society, the minority, to compensate for what might be treated as an inferior status, receives special attention, love and consideration.
To a pilgrim belonging to the Mongolian race the Guardian stated that as the majority of the people in the world were not white there was no reason why the majority of Baha inside the Faith should be white; on the contrary, the Cause should reflect the situation existing in the world.
To Shoghi Fifendi differences were not something to be eliminated but rather the legitimate, necessary, indeed fascinating, ingredients that made the whole so much more beautiful and perfect.
Not oniy did Shoghi Effendi constantly inculcate in the Bahá'ís the respect due to people of different ethnic backgrounds, he also taught them what respect, and above all what reverence, as qualities needed to round out a noble human character, really are. Reverence for holy things is sadly lacking in the Western World today. In an age when the mistaken idea of equality seems to imply that every blade of grass must be exactly the same height, the Guardian's own profound respect for those above himself in rank was the best example one could find. The extreme reverence he showed to the Twin
Manifestations of Godand to 'Abdu'l-Bahá, whether in his writings, his speech or the manner in which he approached Their resting-places provides a permanent pattern for all Bahá'ís to follow.
Whenever Shoghi Effendiwas near one of the Shrines one could sense his awareness of this in his whole being. The way he walked as he neared it, the way he quietly and with great dignity and reverence approached the threshold, knelt and placed his forehead upon it, the way he never turned his back when inside the Shrine on that spot where one of these infinitely holy and precious beings was interred, the tone of his voice, his dignified lack of any levity on such occasions, all bore witness to the manner in which man should approach a holy of holies, going softly on sacred ground.
It is really with the soul that man has to do in this life, for it is all he will take with him when he leaves it. It is this fundamental concept � so obscured
Page 105THE GUARDIAN OF THE BAHÁ'Í FAITH 105
and forgotten En presentday philosophies � that endows even the dust of noble beings with a mystic potency. So strong is the perfume of some roses that even years after they have withered and dried out one can still smell the rose in them.
This is a feeble example of the power which remains in the very dust that has been associated with the towering spirits of divine souls when they were in this world. This wonderful emotion of reverence � which seems when it sweeps over us to blow away so much of the dross in our in~mature natures � was a deep characteristic of the Guardian, who learned it in his childhood as he sat on his heels, arms crossed on breast, before his exalted grandfather.
It is not a ritualistic thing that is at stake here. There are no rituals in the Baha Faith.
It is an attitude. Although the Guardian was wont to prostrate himself before the thresholds of the Holy Tombs, he was at pains to explain to the pilgrims that they were free to do so or not.
He did it because it was a custom in the part of the East from which his ancestors came. But the reverence was another matter; one thing was a form of expression the individual could choose for himself, the other was the proper spirit that should dwell in the heart of a devotee as he approaches those things that are most sacred in this world.
No picture of Shoghi Effendi's personality would ever be complete that did not depict the truly extraordinary artistic sense he possessed.
This does not mean he could have been a painter; he was a writer par excellence. But he certainly had a painter's and an architect's eye. This was coupled with that fundamental quality without which I cannot see how anyone can achieve greatness in any of the arts or the sciences � a perfect sense of proportion, a sense of proportion measured in millimetres rather than centimetres.
It was he who fixed the style of the Shrine of the Báb though his instructions � mostly not in detail but in principle � to my father. It was he who set the design for the International Archives Building, to such an extent that its architect would invariably state it was Shoghi Effendi's design, not his. The Guardian, with no help and no advice, laid out his superb gardens in Babji and Haifa, every measurement being his own. But what people do not perhaps realize is that the appearance of the Shrine interiors, the Mansion of Bahá'u'lláh, the House of 'Abbfid, the Mansion at Mazra'ih, was not created by anyone, however slight the detail, except the Guardian himself. He not only steadily added to the ornaments, photographs, lamps and furnishings that make these places so beautiful, but everything was placed where it was under his supervision. Not a picture hung on the walls that was not placed exactly where it was, to within a centimetre, by him. He not only created the effect of beauty that meets the eye as one enters those places, but he produced it all at a minimum cost, buying things not so much because of their style and period but because they were inexpensive and could achieve an effect regardless of their intrinsic worth. His visits to the Shrines and gardens were my only opportunities to have his room cleaned. How often I remember how, in spite of my efforts and the maid's to get the many objects on his desk back into their exact positions, he would enter his bedroom jn which he did all his work, go to his desk, cast an eye over it automatically, reach out his hand and give an almost infinitesimal twist to the different objects which he detected were slightly out of the position he liked them to be in, though I am sure the difference was practically invisible to any eye but his. Needless to add that all this went with a neatness and tidiness that was phenomenal.
Unhampered by tradition in matters of taste Shoghi Effendi was extremely original and ingenious in the way he achieved his effects. He did things no over-instructed authority on a series of do's and don't's would ever have attempted. Take for instance the interior decoration of the Greek style Archives Building.
In order to acquire more space as a single giant hail in which to exhibit the many objects, sacred or otherwise, with which he intended to furnish it, Shoghi Effendi had two narrow balconies built, running its full length on either side, which were protected by a purely renaissance, excellent in style, wooden balustrade. Most of the cabinets he chose to line the walls of the hail downstairs were Japanese lacquer or Chinese carved teak wood.
The six great chandeliers suspended from the ceiling were of out crystal and purely European in design. When I asked the Guardian what furniture he would place on the balconies he said he would use sonic of the cabinets from the previous Archives,
Page 106which were really of no style at all but just modern veneer furniture such as people have in their homes these days. Yet this strange assortment of things representing different periods and different countries, including innumerable objet d'art, have combined to create an impression of beauty, of dignity, of richness and splendour it would be hard to equal anywhere.
* * * However faithful and tender Shoghi Effendi's relationships were throughout his life with those closest to him, his supreme relationship was with the Greatest Holy Leaf When she passed away in 1932 the news reached him in Interlaken, Switzerland. Although he was well aware of her condition, which he described in 1929 when he wrote that the Greatest Holy Leaf was "now in the evening of her life, xvith deepening shadows caused by failing eyesight and declining strength swiftly gathering about her"; although he had had a premonition of her swiftly approaching death, when he wrote in March 1932 to the American believers urging them to press on with the completion of the dome of "our beloved Temple" and said that "my voice is once more reinforced by the passionate, and perhaps, the last, entreaty, of the Greatest Holy Leaf, whose spirit, now hovering on the edge of the Great Beyond, longs to carry on its flight to the AbM Kingdom.. an assurance of the joyous consummation of an enterprise, the progress of which has so greatly brightened the closing days of her earthly life"; although she was now eighty-two years old � none of this softened the blow or mellowed the grief that overwhelmed the Guardian. On July 15th he cabled America announcing that her spirit had taken its flight to that Great Beyond, bewailing the "sudden removal of my sole earthly sustainer, the joy and solace of my life", and informing the friends that "So grievous a bereavement necessitates suspension for nine months throughout Bahá'í world every manner religious festivity"; memorial meetings were to be held everywhere, locally and nationally, for her, the "last reninant of Bahá'u'lláh".
But it was on July 17th that he wrote to the American and Canadian believers a letter that provides a glimpse of what was passing in the surging sea of his heart and in which A photo of Shoghi Effendi taken probably during the years immediately before he became Guardian.
he eulogizes the life, station and deeds of 'Abdu'l-Bahá'í sister, pouring forth his love in an unforgettable torrent of words.
Dearly-beloved GreatestHoly Leaf! Through the mist of tears that ff1 my eyes I can clearly see, as I pen these lines, thy noble figure before me, and can recognize the serenity of thy kindly face. I can still gaze, though the shadow of the grave separate us, into thy blue, love-deep eyes, and can feel, in its calm intensity, the immense love thou didst bear for the Cause of thine Alniighty Father, the attachment that bound thee to the most lowly and insignificant among its followers, the warm affection thou didst cherish for me in thine heart. The memory of the ineffable beauty of thy smile shall ever continue to cheer and hearten me in the thorny path I am destined to pursue. The remembrance of the touch of thine hand shall spur me on to follow steadfastly in thy way.
The sweet magic of thy voice shall remind me, when the hour of adversity is at its darkest, to hold fast to the rope thou didst seize so firmly all the days of thy life.
Bear thou this my message to 'Abdu'l-Bahá, thine exalted and divinely-appointed Brother: If the Cause for which
Bahá'u'lláhTHE GUARDIAN OF THE BAHÁ'Í FAITH 107
toiled and laboured, for which Thou didst suffer years of agonizing sorrow ,for the sake of which streams of sacred blood have flowed, should, in the days to come, encounter storms more severe than those it has already weathered, do Thou continue to overshadow, with Thine all-encompassing care and wisdom, Thy frail, Thy unworthy appointed child.
What the Greatest HolyLeaf had done for Shoghi Effendi at the time of the Master's passing and in the years that followed is beyond calculation.
She had played, as he said, a unique part throughout the tumultuous stages of I3ahWi history, not the least of which had been the establishinent of Shoghi Effendi's own ministry after the death of 'Abdu'l-Bahá. "Which of the blessings am I to recount," wrote Shoghi Effendi, "which in her unfailing solicitude she showered upon me, in the most critical and agitated hours of my life ?" He says that to him she had been an incarnation of 'Abdu'l-Bahá'í all-en-compassing tenderness and love. As her life had waned his had waxed.
With what deep satisfaction she must have seen, as the tide of her own life receded from the shores of this world, that Shoghi Effendi was become strong in his Guardianship, able to face the incessant blows he received with the fortitude of a man now fully grown into his stupendous task.
So close was the communion between Slioghi Effendi and his great-aunt that over and over, in cables and other communications, particularly during the early years of his Guardianship, he included her with himself in such phrases as "assure us", "the Greatest Holy Leaf and I", "we", and so on. In a cable sent in1931 he even signs it"Bahiyyih Shoghi". Nothing could be more revealing of this intense love he had for her than the fact that on the day we were married it was to her room, where everything is preserved as it was in her days, standing beside her bed, that the Guardian went to have the simple Bahá'í marriage ceremony of hand in hand performed and we each repeated the words in Arabic: "We will all, verily, abide by the Will of God."
This love the Guardian had for the Greatest Holy Leaf, who had watched over him for thirtyfive years as far more than a mother, continued to be demonstrated for the remainder of his life. When the news of her death reached him in Switzerland his first act was to plan for her grave a suitable memorial which he hastened to Italy to order. No one could possibly call this exquisitely proportioned monument, built of shining white Carrara marble, anything but what it appears � a love temple, the embodiment of Shoghi Effendi's love.
He had undoubtedly conceived its design from buildings of a similar style and, under his supervision, an artist now incorporated his concept in the monument he planned to erect on her resting-place. Shoghi Effendi used to compare the stages in the Administrative Order of the Faith to this monument, saying the platform of three steps was like the local Assemblies, the pillars like the National Assemblies, and the dome that crowned them and held them together like the Universal House of Justice, which could not be placed in position until the foundations and pillars were first firmly erected. After the Greatest Holy Leaf's monument had been completed in all its beauty he had a photograph of it sent to many different Assemblies, as well as to a special list of individuals to whom he wished to present so tender a memento.
In every act of his life he associated the Greatest Holy Leaf with his services to the Faith. When he entombed the remains of the mother and brother of Bahá'í KhAnum on Mt. Carmel he cabled: ...
cherished wish Greatest i-Ioiy Leaf fulfilled", referring to her often expressed desire to be buried near them. On that momentous occasion he said he rejoiced at the privilege of pledging one thousand pounds as his contribution to the Bahá'í KlThnum Fund designed to inaugurate the final drive connected with the completion of the American Temple. He wrote that this transfer and reburial were events of "capital institutional significance". He said "the conjunction of the resting-place of the Greatest Holy Leaf with those of her brother and mother incalculably reinforces the spiritual potencies of that consecrated Spot" which was "destined to evolve into the focal centre of those world-shaking, world-embracing, world-directing Administrative institutions, ordained by Bahá'u'lláh.
When 'Abdu'l-Bahá'í mantle, as Head of the Faith, fell on Shoglil Effendi's shoulders
Page 108a great change came over him. What the nature of that change was spiritually it is not for us � so infinitely remote in both station and stature � to either grasp or seek to define. Shoghi Effendi was never really intimate with anyone except the closest members of his family and, in the early days, those who acted as his helpmates and secretaries. As years went by and his burdens increased, even this intimacy grew less.
Surely the simplicity of the marriage of Shoghi Effendi � rerniniscent of the simplicity of 'Abdu'l-Bahá'í own marriage in the prison-city of 'Akka � should provide a thoughtprovoking example to the Baha everywhere. No one, with the exception of his parents, my parents and a brother and two sisters of his living in Haifa, knew it was to take place. lie felt strongly urged to keep it a secret, knowing from past experience how much trouble any major event in the Cause invariably stirred up. It was therefore a stunning surprise to both the servants and the local Bahá'ís when his chauffeur drove him off, with me beside him, to visit the Holy Tomb of Bahá'u'lláh on the afternoon of March 25, 1937. His heart drew him to that Most Sacred Spot on earth at such a moment in his life. I remember I was dressed entirely in black for this unique occasion.
I wore a white lace blouse, but otherwise I was a typical example of the way oriental women dressed to go out into the streets in those days, the custom being to wear black. Although I was from the West Shoghi Effendi desired me to fit into the pattern of the life in his house � which was a very oriental one � as naturally and inconspicuously as possible and I was only too happy to comply with his wishes in every way. When we arrived at Baha and entered the Shrine he requested me to give him his ring, which I was wearing concealed about my neck, and this he placed on the ring-finger of my right hand, the same finger that corresponded to the one of his own on which he himself had always worn it. This was the only gesture he made. He entered the inner Shrine, beneath the floor of which Bahá'u'lláh is interred, and gathered up in a handkerchief all the dried petals and flowers that the keeper of the Shrine used to take from the threshold and place in a silver receptacle at the feet of Bahá'u'lláh. After he had chanted the Tablet of Visitation we came back to Haifa. There was no cekbra tion, no flowers, no elaborate ceremony, no wedding dress, no reception. His mother and father, in compliance with the laws of Bahá'u'lláh, signified their consent by signing our marriage certificates and then I went back to the Western Pilgrim House across the Street and joined my parents (who had not been present at any of these events), and Shoghi Effendi went to attend to his own affairs.
At dinnertime, quite as usual, the Guardian appeared, showering his love and congratulations on my mother and father. He took the handkerchief, full of such precious flowers, and with his inimitable smile gave theta to my mother, saying he had brought them for her from the inner Shrine of Bahá'u'lláh.
My parents also signed the marriage certificate and after dinner and these events were over I walked home with Shoghi Effendi, my suitcases having been taken across the street by Fujita while we were at dinner. We visited for awhile with the Guardian's family and then went up to his two rooms which the Greatest Holy Leaf had had built for him so long ago.
The quietness, the simplicity, the reserve and dignity with which this marriage took place did not signify that the Guardian considered it an unimportant event~on the contrary. Over his mother's signature, but drafted by the Guardian, the following cable was sent to America: "Announce Assemblies celebration marriage beloved Guardian.
Inestimable honour conferred upon handmaid of Bahá'u'lláh
Rll3iyyih Kh&mm Miss Mary Maxwell.Union of East and West proclaimed by Bahá'í Faith cemented. Ziaiyyih mother of the Guardian." A telegram similar to this was sent to Persia. This news, so long awaited, naturally produced great rejoicing amongst the Baha and messages flooded in to Shoghi Effendi from all parts of the world. To that received from the National Assembly of the Baha of the United States and Canada Shoghi Effendi replied: "Deeply moved your message.
Institution Guardianship, head cornerstone Administrative Order Cause Bahá'u'lláh, already ennobled through its organic connection with Persons of Twin Founders Baha Faith, is now further reinforced through direct association with West and particularly with American believers, whose spiritual destiny is to usher in World Order Bahá'u'lláh. For my part desire congratulate community
Page 109THE GUARDIAN OF THE BAHÁ'Í FAITH 109
American believers on acquisition tie vitally binding them to so weighty an organ of their Faith."
To innumerable other messages his practically universal answer was merely an expression of loving appreciation for their felicitations.
The most significant point, however, associated 'with the Guardian's marriage is the stress he laid on the fact that it had drawn the Occident and the Orient closer to each other. It had not only done this but other ties had also been reinforced and established. In reply to an inquiry from the
American Assembly: "Requestadvice policy concerning announcement marriage" Shoghi Effendi stated: "Approve public announcement.
Emphasize significance institution Guardianship union East West and linking destinies Persia America.
Allude honour conferred British peoples" � a direct allusion to my Scotch Canadian father.
All this had such an effect on the American Community that its national body informed the Guardian it was sending $19.00 from each of its seventy-one American Assemblies "for immediate strengthening new tie binding American Bahá'ís to institution Guardianship" � truly a most unusual, pure-hearted wedding gift to the Cause itself * * * Shoghi Effendi was the keenest observer of political events and kept abreast of all happenings. His intelligence and analytical faculties did not permit him to lull himself into any false complacency, induced by the rather childish idea people sometimes have of what "faith" means.
He well knew that to have faith in God does not mean one should not use one's mind, appraise dangers, anticipate moves, make the right decisions during a crisis.
Steeped in the Teachings from his childhood, the alert and observant companion of his beloved grandfather, Shoghi Effendi seems to have always been aware of what he called "the initial perturbations of the world-shaking catastrophe in store for an unbelieving Jaunmnity".
Though he saw another war coming, he did not live in a constant state of false emergency. He reassured Martha Root, who in 1927 wrote to him from Europe about her fears: "As to the matter of an eventual war that may break out in Europe, do not feel in the least concerned or worried.
The prospect is very remote, the danger for the near future is nonexistent" � even though that same year he had stated the inevitability of another deadly conflict was becoming increasingly manifest.
Over and over he prepared the minds of the Bahá'ís to face the fact that a world conflagration was coming. In 1938 he wrote, "The twin processes of internal disintegration and external chaos are being accelerated and every day are inexorably moving towards a climax. The rumblings that must precede the eruption of those forces that must cause 'the limbs of humanity to quake' can already be heard. 'The time of the end', 'the latter years', as foretold in the Scriptures, are at long last upon us." And in The Advent of Divine Justice, which he wrote at the end of December 1938, he clearly anticipated the war: "Who knows", he asked, "but that these few remaining, fast-fleet~g years, may not be pregnant with conflicts more devastating than any which have preceded them." And in April 1939 he had written :"the sands of a moribund civilization are inexorably running out".
As the long shadow of war descended on Europe I remember well the aLmost tangible feeling of catastrophe that enveloped me when Shoghi Effendi wrote, from the very heart of that continent, the poetic and powerful words that opened his cable of August 30, 1939: "shades night descending imperilled humanity inexorably deepening.. ." In July 1940 he had cabled that the fires of war" now threaten devastation both Near East Far West respectively enshrining World Centre chief remaining citadel
Faith Bahá'u'lláh. " Itseems unbelievable that in the midst of so many anxieties the Guardian should have had the mental power and physical strength to sit down and write such a book as The Promised Day Is Come � a book in which he made it quite clear that the "retributory calarnity"which had overtaken mankind, whatever its political and economic causes might be, was primarily due to its having ignored for a hundred years the Message of God for this day.
The dangers and problems which the war brought to us in Haifa and to the Bahá'í world in general were faced by Shoghi Effendi with remarkable calm. This does not mean he did not suffer from them.
The burden of responsibility was always there, he could never lay it down for a single moment.
I remember on one occasion, when I was frantic because
Page 110he always had to have everything referred to him for decision, even when he was ill, he said that other leaders, even Prime Ministers, could delegate their powers for at least a short time if they were forced to, but that he could not delegate his for a single moment as long as he was alive.
No one else was divinely guided to fuffihl his function and he could not delegate his guidance to someone else.
Although World War IIdid not actually reach the Holy Land, for years we lived in the imminent danger that it might do so at any time.
In November 1941, ShoghiEffendi, in a cabled message had forecast the future and characterized the years immediately before us: as fury destructiveness tremendous world ordeal attains most intensive pitch.
In spite of what lay ahead of the world we in Palestine had already, during 1941, passed through what for us were the most agonizing months of the entire war which had caused the Guardian intense anxiety. It was during that year that the abortive revolution of the anti-ally Rashid 'Au took place in 'IrAq; the British forces were persistently driven back by General Rommel in Libya and the Germans eventually (in 1942) reached the gates of Alexandria; the Nazi forces occupied Crete � a second springboard for their contemplated conquest of the Middle East; and British and French forces invaded the Lebanon and ousted the regime controlled by the Vichy Government in that country. In addition to these all too palpable dangers the Grand Muftf of Jerusalem, the enemy of both the Faith and the Guardian, was the firm ally of the Nazi Government.
It does not require much imagination to picture what would have happened to Shoghi Effendi and the
Shrines, the World Centrerecords and archives material, if a victorious German army, accompanied by the scheming and vituperative Muftf, had taken Palestine.
Many times Shoghi Effendisaid that it was not so much a question of what the Germans would do but the fact that there were so many local enemies who, combining with the Mufti, could completely poison the minds of the Germans against him and thus aggravate a situation already dangerous enough since our Bahá'í ideas were in many respects so inimical to the Nazi ideology.
Throughout the years of the war Slioghi Effendi was in a position to maintain his contact with the mass of the believers in those countries where some of the oldest and most populous Bahá'í communities existed, such as Persia, America, India and Great Britain, as well as the new and rapidly growing centres in Latin America. The relatively small communities in Japan, the European countries, Burma, and for a time 'IrAq, were the only ones cut off from him � a severance that grieved him and caused him much concern for their fate. Because of this little-short-of-miraculous manner in which contact was maintained with the body of believers throughout the Bahá'í world Shoghi Effendi was able not only to send his directives to the various National Assemblies, but to indicate what this great war signified to us as Baha. In his epistle known as The Promised Day Is Come he stated that "God's purpose is none other than to usher in, in ways He alone can bring about, and the full significance of which He alone can fathom, the Great, the Golden Age of a long-divided, a long-afflicted humanity. Its present state, indeed even its immediate future, is dark, distressingly dark. Its distant future, however, is radiant, gloriously radiant � so radiant that no eye can visualize it... The ages of its infancy and childhood are past, never again to return, while the Great Age, the consummation of all ages, which must signalize the coming of age of the entire human race, is yet to come.
The convulsions of this transitional and most turbulent period in the annals of humanity are the essential prerequisites, and herald the inevitable approach, of that Age of Ages, 'the time of the end', in which the folly and tumult of strife that has, since the dawn of history, blackened the annals of mankind, will have been finally transmuted into the wisdom and the tranquility of an undisturbed, a universal, and lasting peace, in which the discord and separation of the children of men will have given way to the worldwide reconciliation, and the complete unification of the divers elements that constitute human society.
It is this stage which humanity, willingly or unwillingly, is resistlessly approaching.
It is for this stage that this vast, this fiery ordeal which humanity is experiencing is mysteriously paving the way."
So great was the relief and joy of the Guardian when the European phase of the war ended in May 1945 that he cabled
Page 111THE GUARDIAN OF THE BAnAl FAITH 1111
America: "Followers Bahá'u'lláhthroughout five continents unanimously rejoice partial emergence war torn humanity titanic upheaval" and expressed what lay so deeply in his heart: "gratefully acclaim signal evidence interposition divine Providence which during such perilous years enabled World Centre our Faith esca~e..." and went on to express an equal thanksgiving for the manner in which other communities had been miraculously preserved, recapitulating the truly extraordinary victories won for the Faith during and in spite of the war.
On August 20, 1945 he again cabled: "Hearts uplifted thanksgiving complete cessation prolonged unprecedented world conflict" and urged the American believers to arise and carry on their work, hailing the removal of restrictions which would now enable them to launch the second stage of the Divine Plan. Nothing could provide a better example of the determination, the enthusiasm and the brilliant leadership of the Guardian than these messages sent on the morrow of the emergence of the world from the worst war in its entire history.
Whatever the state of the rest of the world, the internal situation in Palestine continued to worsen in every respect.
The holocaust that had engulfed European Jewry; the bitterness induced amongst the Palestine Jews by British policy in regard to Jewish immigration, which was strictly limited and controlled; the burning resentment of the Arabs against that same policy � all served to increase local tensions and hatred. Many of the hardships from which other countries were beginning to slowly emerge, such as severe food rationing, we were now entering. Everything was difficult. We were no longer in danger of being invaded or bombed, but the outlook for this small but sacred country grew steadily blacker as we entered that period which was characterized by Shoghi Effendi as "the gravest turmoil rocking the Holy Land in modern times."
Shoghi Efi'endi was exhausted from the strain of the war years, years during which he had not only written
The Promised Day Is Comeand God Passes By, but during which he had prosecuted � for who can deny his was the ceaseless output of enthusiasm, encouragement and energy that galvanized the Baha into action ? � five years of the first Seven Year Plan, during which he had comforted, inspired and held the IBah&i world together, during which he had steadily enlarged the periphery of the Cause and deepened and expanded the life of its National communities, during which the unique project of building the superstructure of the BTh's Shrine had been initiated, and during which the family of 'Abdu'l-Bahá, including his own family, had been hopelessly lost to hint He was now approaching fifty, his hair whitening at the temples, his shoulders bent from so nmch stooping over his desk, his heart not only saddened by all he had gone through but, I firmly believe, wearing out because of it.
As the British Mandateapproached its end on May 14, 1948 the situation in Palestine grew steadily worse. The entire country boiled with apprehension and hatred and acts of terrorism increased steadily. The Arabs, the Jews and the British were all involved; all three of them were well aware of the complete aloofness of the Guardian from the political issues at stake and it is no exaggeration to say he was universally respected � and let alone. This is a fact of major importance for during the years, and particularly the months, pre-cedhg the end of the Mandate there was practically no neutral ground left; Jews paid for the defense of the Jewish community and Arabs paid for the defense of the Arab community.
That the Guardian should have been able to steer the small Bahá'í conmunity safely through the dangerous rapids of those days, that he himself should not have been approached for funds to support the cause of his fellow Orientals (who all knew he had been born and bred in the country), testify to the high reputation he had established as a man of unbending principle and iron determination.
Many times Shoghi Effendireferred to the miraculous protection the World Centre received during the disturbed and dangerous period of the end of the British Mandate and the firm establishment of the Jewish State. The very list of the dangers avoided and the achievements witnessed during this period � which he enumerated in a cable sent to the American
Baha Convention on April25, 1949 � is sufficient to enable us to glimpse the keenness of the anxiety he had experienced and the gravity of the problems with which he had been faced. The published version of this cable pointed out how great had been the "evidences divine protection vouchsafed
Page 112Shoghi Effendi in oriental robes; before he went to study in England the Guardian used to dress in this manner.
Page 113THE GUARDIAN OF THE BAHÁ'Í FAITH 113
World Centre Faith course third year second Seven Year Plan" and went on to say: "Pro-longed hostilities ravaging Holy Land providentially terminated. Bahá'í Holy Places unlike those belonging other faiths miraculously safeguarded. Perils no less grave than those threatened World Centre Faith under 'Abdu'1-Hamid Jam6i PAsla and through Hitler's intended capture Near
East averted. Independentsovereign State within confines Holy Land established recognized marking termination twenty-century-long provincial status.
Formal assurance protection IBaM'i holy sites continuation Baha pilgrimage given by Prime Minister newly emerged State. Official invitation extended by its government historic occasion opening State's first parliament. Official record Baha marriage endorsed Baha endowments exempted responsible authorities same State. Best wishes future welfare Faith Bahá'u'lláh conveyed writing by newly elected Head State in reply congratulatory message addressed him assumption his office."
In the postwar years, as the victories the Bahá'ís were winning multiplied and the United Nations � the mightiest instrument for creating peace that men had ever devised � emerged, many of us no doubt hoped, and wishfully believed, that we had left the 'worst phase of humanity's long history of war behind us and that we could now discern the first light of that dawn we PahA'is are so firmly convinced lies ahead for the world.
But the sober, guided mind of the Guardian did not see events in this light. Until the end of his life he continued to make the same remark, based on Bahá'u'lláh's own words, that he had so often made before the war: "The distant future is very bright, but the immediate future is very dark."
Among the encouraging messages he so frequently sent to the Baha all over the world, his praises of the wonderful services they were rendering, his plans which he devised in such detail for them to urosecute, ever and anon the note of foreboding and warning would recur. In 1947 he stated that the Baha had thus far been graciously aided to follow their course "undeflected by the crosscurrents and the tempestuous winds which nmst of necessity increasingly agitate human society ere the hour of its ultimate redemption approaches In that corn-munication, munication, urging the American Community to press forward with the supremely important work of its second Seven Year Plan, he spoke of the future: "As the international situation worsens, as the fortunes of mankind sink to a still lower ebb... As the fabric of presentday society heaves and cracks under the strain and stress of portentous events and calamities, as tile fissures, accentuating the cleavage separating nation from nation, class from class, race from race, and creed from creed, multiply.. ." Far from having rounded the corner and turned our backs forever on our unhappy past, there was "a steadily deepening crisis". In March 1948 he 'went still further in a conversation I recorded in my diary:
"Tonight Shoghi Effenditold me some very interesting things: roughly, he said that to say that there was not going to be another war, in the light of present conditions, was foolish, and to say that if there was another war the Atom Bomb would not be used was also foolish. So we must believe there probably will be a war and it will be used and there will be terrific destruction.
But the Bahá'ís will, he felt, emerge to form the nucleus of the future world civilization. He said it was not right to say the good would perish with the bad because in a sense all are bad, all humanity is to blame, for ignoring and repudiating Bahá'u'lláh after lie has repeatedly trumpeted to everyone His Message.
He said the saints in the monasteries and the sinners in the worst flesh pots of Europe are all wicked because they have rejected the Truth. He said it was wrong to think, as some of the Baha do, that the good would perish with the evil, all men are evil because they have repudiated God in this day and turned from Him. He said we can only believe that in some mysterious way, in spite of the terrible destruction, enough will be left over to build the future."
In November of that same year, again encouraging the American believers to persevere with their Plan, he wrote: "As the threat of still more violent convulsions assailing a travailing age increases, and the wings of yet another conflict, destined to contribute a distinct, and perhaps a decisive, share to the birth of the new Order which must signalize the advent of the Lesser Peace, darken the international horizon...
Rumblings of catastrophes yet more dreadful agitate with increasing frequency a sorely stressed and
Page 114chaotic world.., so must every aggravation in the state of a world still harassed by the ravages of a devastating conflict, and now hovering on the brink of a yet more crucial struggle, be accompanied by a still more ennobling manifestation of the spirit of this second crusade.. ." In that same month he referred to "The deepening crisis ominously threatening further to derange the equilibrium of a politically convulsed, economically disrupted, socially subverted, morally decadent and spiritually moribund society". He went on to speak of the "premonitory rumblings of a third ordeal threatening to engulf the Eastern and Western Hemispheres" and said, "the world outlook is steadily darkening." He urged the Baha to "forge ahead into the future serenely confident that the hour of their mightiest exertions, and the supreme opportunity for their greatest exploits, must coincide with the apocalyptic upheaval marking the lowest ebb in mankind's fast-declining fortunes."
It went on and on. The victories we won, the praise, encouragement, joy of the Guardian � and the warnings. In 1950 he told the Baha they should be "undaunted" by the perils of a "progressively deteriorating international situation" and in 1951 informed the European Teaching Conference that the "perils" confronting that "sorely tried continent" were "steadily mounting".
But it was really in a most grave and thoughtprovoking letter, written in 1954, that Shoghi Efl'endi expatiated on this subject of a future conflict, its causes, its course, its outcome, and its effect on America, in more detail and in a more forceful language than he had ever before used. He associates the "crass" and "cancerous materialism" prevalent in the world today with the warnings of Bahá'u'lláh and states He had compared it "to a devouring flame" and regarded it "as the chief factor in precipitating the dire ordeals and world-shaking crises that must necessarily involve the burning of cities and the spread of terror and consternation in the hearts of men". Shoghi Effendi goes on to say: "Indeed a foretaste of the devastation which this consuming fire will wreak upon the world, and with which it will lay waste the cities of the nations participating in this tragic world-engulfing contest, has been afforded by the last World War, marking the second stage in the global havoc which humanity, forgetful of its God and heedless of the clear warnings uttered by His appointed Messenger for this day, must, alas, inevitably experience."
The letter in which these appalling predictions are expressed was addressed to the American Baha and in it the Guardian points out that the general deterioration in the situation of a "distracted world" and the multiplication of increasingly destructive armaments, to which the two sides engaged in a world contest were contributing � "caught in a whirlpool of fear, suspicion and hatred" as they were � were ever-increasingly affecting their own country and were bound, if not remedied, "to involve the American nation in a catastrophe of undreamed-of dimensions and of untold consequences to the social structure, the standard and conception of the American people and government... The American nation.., stands, indeed, from whichever angle one observes its immediate fortunes, in grave peril. The woes and tribulations which threaten it are partly avoidable, but mostly inevitable and God-sent..."
He went on to point out the changes which these unavoidable afflictions must bring about in the "obsolescent doctrine of absolute sovereignty" to which its govermuent and people still clung and which was so "manifestly at variance with the needs of a world afready contracted into a neighbourhood and crying out for unity" and through which this nation will find itself purged of its anachronistic conceptions and prepared to play the great role 'Abdu'l-Bahá foretold for it in the establishment of the Lesser Peace. The "fiery tribulations" to come would not only "weld the American nation to its sister nations in both hemispheres" but would cleanse it of "the accumulated dross which ingrained racial prejudice, rampant materialism, widespread ungodliness and moral laxity have combined, in the course of successive generations, to produce, and which have prevented her thus far from assuming the role of world spiritual leadership forecast by 'Abdu'l-Bahá'í unerring pen � a role which she is bound to fulfill though travail and sorrow."
If we, the generation of the twilight before the sun of this new day rises, ask ourselves why such catastrophes should be facing us in these times, the answers all are there, made crystal clear by the Guardian in his great expositions of the meaning and implications of our teachings. Two factors, he taught us,
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are involved. The first is contained in those words of Bahá'u'lláh. "Soon will the presentday order be rolled up, and a new one spread out in its stead." To tear off the time-honoured protective covering of innumerable societies, each embedded in its own customs, superstitions and prejudices, and apply to them a universal new frame of existence is an operation only Almighty God can perform and of necessity a very painful one. This is made even more painful by the state of men's souls and minds; some societies are the victims of "a flagrant secularism � the direct offspring of irreligion", some are in the grip of "a blatant materialism and racialism" which have, Shoghi Effendi stated, "usurped the rights of God Himself", but all � all the peoples of the earth � are guilty of having, for over a century, "refused to recognize the One Whose advent had been promised to all religions, and in Whose Faith alone, all nations can and must eventually, seek their true salvation." Fundamentally it was because of this new Faith, this "priceless gem of Divine Revelation enstrining the Spirit of God and incarnating His Purpose for all mankind in this age" as Shoghi Effendi described it, that the world was "undergoing such agonies". Bahá'u'lláh Himself had said: "The world's equilibrium bath been upset through the vibrating influence of this most great, this new World Order." "The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing Order appearetli to be lamentably tie-ftctive."
"The world is in travail and its agitation waxetli day by day. Its face is turned towards waywardness and unbelief Such shall be its plz~Izt that to disclose it now would not be meet and seemly. Its perversity will long continue. And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. Then, and only then, will the Divine Standard be unfurled, and the Nightingale of Paradise warble its melody."
"After a time, all the governments on earth will change.
Oppression will envelop the world. And following a universal convulsion, the sun oJjustice will rise from the horizon of the unseen realm."
So thrilling, however, is the vision of the future which Shoghi Effendi painted for us in his brilliant words, that it wipes away all fear and fills the heart of every Baha with such confidence and joy that the prospect of any amount of suffering and deprivation cannot weaken his faith or crush his hopes. "The world is, in truth," Shoghi Effendi wrote, "moving on towards its destiny.
The interdependence of the peoples and nations of the earth, whatever the leaders of the divisive forces of the world may say or do, is already an accomplished fact." The world commonwealth, "destined to emerge, sooner or later, out of the carnage, agony, and havoc of this great world convulsion" was the assured consummation of the working of these forces. First would come the Lesser Peace, which the nations of the earth, as yet unconscious of Bahá'u'lláh's Revelation, would themselves establish; "This momentous and historic step, involving the reconstruction of mainkind, as the result of the universal recognition of its oneness and wholeness, will bring in its wake the spiritualization of the masses, consequent to the recognition of the character, and the acknowledgment of the claims, of the Faith of Bahá'u'lláh � the essential condition to that ultimate fusion of all races, creeds, classes, and nations which must signalize the emergence of His
New World Order." Hegoes on to state: "Then will the coining of age of the entire human race be proclaimed and celebrated by all the peoples and nations of the earth.
Then will the banner of the Most Great Peace be hoisted. Then will the worldwide sovereignty of Bahá'u'lláh. be recognized, acclaimed, and firmly established. Then will a world civilization be born, flourish, and perpetuate itself, a civilization with a fullness of life such as the world has never seen nor can as yet conceive. Then will the planet, galvanized though the universal belief of its dwellers in one God, and their allegiance to one common Revelation,... be... acclaimed as the earthly heaven, capable of fuffihling that ineffable destiny fixed for it, from time immemorial, by the love and wisdom of its Creator."
* * In an age when people play football with words, kicking them right and left indiscriini-nately with no respect for either their meaning or correct usage, the style of Shoghi Effendi stands out in dazzling beauty. His joy in words was one of his strongest personal characteristics, whether he wrote in English � the language he had given his heart to � or in the mixture of Persian and Arabic he used in his general letters to the East. Although he was so simple in his personal tastes he had
Page 116an innate love of richness which is manifest in the way he arranged and decorated various Bahá'í Holy Places, in the style of the Shrine of the Báb, in his preferences in architecture and in his choice and combination of words. Of him it could be said, in the words of another great writer, Macaulay, that "he wrote in language. precise and luminous." Unlike so many people Shoghi Effendi wrote what he meant and meant exactly what he wrote. It is impossible to eliminate any word from one of his sentences without sacrificing part of the meaning, so concise, so pithy is his style. A book like God Passes By is a veritable essence of essences; from this single hundred-year history, fifty books could easily be written and none of them would be superficial or lacking in material, so rich is the source provided by the Guardian, so condensed his treatment of it. The language in which Shoghi Effendi wrote, whether for the Bahá'ís of the West or the East, has set a standard which should effectively prevent them from descending to the level of illiterate literates which often so sadly characterizes the present generation as far as the usage and appreciation of words is concerned. He never compromised with the ignorance of his readers but expected them, in their thirst for knowledge, to overcome their ignorance. Shoghi Effendi chose, to the best of his great ability, the right vehicle for his thought and it made no difference to him whether the average person was going to know the word he used or not. After all, what one does not know one can find out.
Although he had such a brilliant command of language he frequently reinforced his knowledge by certainty through looking up the word he planned to use in Webster's big dictionary. In his translations of the Baha writings, and above all in his own compositions, Shoghi Effendi set a standard that educates and raises the cultural level of the reader at the same time that it feeds his mind and soul with thoughts and truth.
I remember once Shoghi Effendi giving me an article to read from a British newspaper which called attention to the bureaucratic Language which is developing, particularly in the United States, in which more and more words are used to convey less and less and merely produce confusion confounded. Shoghi Effendi heartily supported the article! Words were very precise instruments to him. I also 'Abdu'l-Bahá'í eldest grandson,
Shoghi Effendi. "Lookat his eyes, they are like clear water," said 'Abdu'l-Bahá.
recall a particularly beautiful distinction he made in speaking to some pilgrims in the Western Pilgrim I-louse. He said: "we are orthodox, but not fanatical."
Many times the language of the Guardian soared to great poetic heights.
Witness such passages as these that shine with the brilliance of cathedral glass: "Vie behold, as we survey the episodes of this first act of a sublime drama, the figure of its Master Hero, the BTh, arise meteor-like above the horizon of Shirgz, traverse the sombre sky of Persia from South to North, decline with tragic swiftness, and perish in a blaze of glory. We see His satellites, a galaxy of God-intoxicated heroes, mount above that same horizon, irradiate that same Incandescent light, burn themselves out with that selfsame swiftness, and impart in their turn an added impetus to the steadily gathering nwrnenttun ci' God's nascent Faith."
Me called the BTh "that youthful Prince of Glory" and describes the scene of His entombment on Mt.
Carmel:"when all was finished, and the earthly remains of the Martyr-Prophet of ShfrAz were, at long last, safely deposited for their everlasting rest in the bosom of God's holy mountain, 'Abdu'l-Bahá, Who had cast aside His turban, removed His shoes and thrown off His cloak, bent low over the still open sarcophagus, His silver hair waving about
Page 117THE GUARDIAN OF THE BAHÁ'Í FAITH 117
His head and His face transfigured and luminous, rested His forehead on the border of the wooden casket, and, sobbing aloud, wept with such a weeping that all those who were present wept with Him." "The second period derives its inspiration from the august figure of Bahá'u'lláh, pre-erninent in holiness, awesome in the majesty of His strength and power, unapproachable in the transcendent brightness of His glory." "Amidst the shadows that are increasingly gathering about us we can discern the glimmerings of Bahá'u'lláh's unearthly sovereignty appearing fitfully on the horizon of history."
Or these words addressed to the Greatest Holy"In the innermost recesses of our hearts, 0 Thou exalted Leaf of the AbhA Paradise, we have reared for thee a shining mansion that the hand of time can never undermine, a shrine which shall frame eternally the matchless beauty of thy countenance, an altar whereon the fire of thy consuming love shall burn for ever."
Or these words painting a picture of the punishment of God in this day: "On the high seas, in the air, on land, in the forefront of battle, in the palaces of kings and the cottages of peasants, in the most haIiovved sanctuaries, whether secular or religious, the evidences of God's retributive act and mysterious discipline are manifest.
Its heavy toll is steadily mounting � a holocaust sparing neither prince nor peasant, neither man nor woman, neither young nor old." Or these words concerning the attitude of the true servants of the Cause: "Of such men and women it may be truly said that to them 'every foreign land is a fatherland, and every fatherland a foreign land'. For their citizenship... is in the Kingdom of Bahá'u'lláh. Though willing to share to the utmost the temporal benefits and the fleeting joys which this earthly life can confer, though eager to participate in whatever activity that conduces to the richness, the happiness and peace of that life, they can at no time forget that it constitutes no more than a transient, a very brief stage of their existence, that they who live it are but pilgrims and wayfarers whose goal is the Celestial City, and whose home the Country of never-failing joy and brightness."
There are so many aspects to Shoghi Effendi's literary life. I can name on one hand the books (other than his beloved Gibbon) he read for recreation during the twenty years I was with him, though he had read during his youth very extensively on many subjects. This is no doubt because of the fact that by 1937, when I took up my new life in Haifa, he was already overwhelmed by the ever-increasing amount of material he had to read in connection with his work, such as newsletters, National Assembly minutes, circulars and mail. By the end of his life if he did not read at least two or three hours a day he could no longer keep up with his work at all; he read on planes, trains, in gardens, at table when we were away from Haifa and in Haifa hour after hour at his desk, until he would get so tired he would go to bed and sit up reading there. He assiduously kept abreast of the political news and trends of the world.
The supreme importance of Shoghi Effendi's English translations and communications can never be sufficiently stressed because of his function as sole and authoritative interpreter of the Sacred Writings, appointed as such by 'Abdu'l-Bahá in I-us Will. There are many instances when, owing to the looseness of construction in Persian sentences, there could be an ambiguity in the mind of the reader regarding the meaning. Careful and correct English, not lending itself to ambiguity in the first place, became, when coupled with Shoghi Effendi's brilliant mind and his power as interpreter of the I-Toiy Word, what we might well call the crystallizing vehicle of the teaclv ings. Often by referring to Shoghi Effendi's translation into English the original meaning of the BTh, Bahá'u'lláh, or 'Abdu'l-Bahá becomes clear and is thus safeguarded against misinterpretation in the future. He was meticulous in translating and made absolutely sure that the words he was using in English conveyed and did not depart from the original thought nor the original words. One would have to have a mastery of Persian and Arabic to correctly understand what he did. For instance in reading the original one finds that one word in Arabic was susceptible of being translated into two or more words in English; thus Shoghi Effendi, in the construction of his English sentences, might use "power", "strength" and "might" alternatively to replace this one word, choosing the exact nuance of meaning that would fit best, do away with reiteration, and lend most colour to his translation without sacrificing the true meaning, indeed, thereby enhancing the true meaning. Once � only once, alas, in our busy,
Page 118harassed life � Shoghi Effendi said to me that I now knew enough Persian to understand the original and he read a paragraph of one of Bahá'u'lláh's Tablets and said, "How can one translate that into English?" For about two hours we tried, that is he tried and I feebly followed huin. When I would suggest a sentence, which did convey the meaning, Shoghi Effendi said "Ali, but that is not translation! You cannot change and leave out words in the original and just put what you think it means in English." lie pointed out a translator must be absolutely faithful to his original text and that in some cases this meant that what came out in another language was ugly and even meaningless. As Bahá'u'lláh is always sublimely beautiful in 1-us words this could not be done.
The Guardian was exceedingly cautious in everything that concerned the original Word and would never explain or comment on a text submitted to him in English (when it was not his own translation) until he had verified it with the original.
He was very careful of the words he used in commenting on various events in the Faith, refusing, for instance, to designate a person a martyr � which is a station � just because they were slain, and sometimes designating as martyrs people who were not killed but the nature of whose death he associated with martyrdom.
Another highly important aspect of the divinely-conferred position Shoghi Effendi held of interpreter of the Teachings was that he not oniy protected the Sacred Word from being misconstrued but that he also carefully preserved the relationship and importance of different aspects of the Teachings to each other and safeguarded the rightful station of each of the three Central Figures of the Faith. An interesting example of this is reflected in a letter of A.L.M. Nicolas, the French scholar who translated the Bayuin of the lThb into French and who might correctly be described as a BThf.
For many years he was under the impression that the Ba1A'is had ignored the greatness and belittled the station of the BTh. When he discovered that Shoghi Effendi in his writings exalted the ETh, perpetuated His memory through a book such as Nabil's Narrative, and repeatedly translated His words into English, his attitude completely changed.
In a letter to one of the old believers in France he wrote: "Now I can die quietly... Glory to Shoghi Effendi who has calmed my torment and my anxiety, glory to him who recognizes the worth of Siyyid 'All Mul3animad called the Báb. I am so content that I kiss your hands which traced my address on the envelope which brought me the message of Shoghi. Thank you Mademoiselle, thank you from the bottom of my heart."
One of the earliest acts of Shoghi Effendi's ministry was to begin circulating his translations of the holy Writings. One year and ten days after the reading of 'Abdu'l-Bahá'í Will we find him writing to the American National Assembly: "It is a great pleasure for inc to share with you the translation of some of the prayers and Tablets of our beloved Master and he goes on to add that he trusts "that in the course of time I will be enabled to send you regularly correct and reliable translations.
which will unfold to your eyes a flew vision of His Glorious Mission...
and give you an insight into the character and meaning of His Divine Teachings."
The writing, translation and promulgation of Bahá'í books was one of the Guardian's major interests, one he never tired of and one he actively supported.
The ideal situation is for local and national communities to pay for their own activities, but in this Formative Age of our Faith the Guardian fully realized this was not always possible and from the funds at his disposal he assisted substantially throughout the years in financing the translation and publication of Bahá'í literature. In periods of emergency, when the attainment of cherished goals was at stake, Shoghi Effendi would ff1 the breach.
Literature in all languages the Guardian collected in Haifa, placing books in his own library, in the two Pilgrim House libraries, in the Mansion of Bahá'u'lláh in IBahji, and in the International Archives. In this connection it is interesting to note how he placed them, for I never saw it done before: he would have, say, a lot of rather dull bindings, of some inexpensive edition, in grey and a lot more in blue or some other colour. With these he would fill his bookshelves in patterns, five red, two blue, five red and so on, using the variation in colour and number to add charm to the general effect of a book case that otherwise would have presented a monotonous and uninteresting appearance.
Facts and events are more or less useless unless seen in the proper perspective, unless
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vision is applied to their interpretation. One of the marked aspects of Shoghi Effendi's genius was the way he plucked the significance of an occurrence, an isolated phenomenon, from the welter of irrelevancies associated with the international development of the Cause and set it in its historical frame, focussing on it the light of his appraising mind and making us understand what was taking place and what it signified now and forever. This was not a static thing, a picture of shapes and forms, but rather a description of where a leviathan was moving in an ocean � the leviathan of the coordinated movements inside the Community of Bahá'u'lláh's followers moving in the ocean of His Dispensation. An Assembly was formed, someone died, a certificate was granted by some obscure governmental body � in themselves isolated facts and events � but to Shoghi Effendi's eyes they were part of a pattern and he made us see this pattern being woven before our eyes too. In the volumes of
The Bahá'í World the Guardiandid this not only for the believers, but for the public at large.
He dramatized the progress of the Faith and a mass of scattered facts and unrelated photographs were made to testify to the reality of the claim of that Faith to be worldwide and all-inclusive.
It is interesting to note that the actual suggestion for a volume along the lines of The Bahá'í World came to Shoghi Effendi from Horace Holley in a letter he wrote in February 1924 � though I have no doubt that it was the breadth of vision of the young Guardian and the shape he was already giving to the work of the Cause in his messages to the West that, working on Horace's own creative mind, stimulated him to this concept. Shoghi Effendi seized on this idea and from then on
Horace became ShoghiEffendi's primary instrument, as a gifted writer, and in his capacity as Secretary of the American National Spfritual Assembly, in making of The Baha'i' World the remarkable and unique book it became.
Volume One, published in 1925 and called Baud'!Year Book � which covered the period from April 1925 to April 1926 and comprised 174 pages � received its permanent title, in
Volume Two, of The Ba!di World, A Biennial international Record suggested by that National Assembly and approved by Shoghi Effendi. At the time of the Guardian's passing twelve volumes had appeared, the largest running to over 1,000 pages.
Although these were prepared under the supervision of the American National Assembly, published by its Publishing Committee, compiled by a staff of editors and dedicated to Shoghi Effendi, it would be more in conformity with the facts to call them Shoghi Effendi's Book. He himself acted as Editor-in-Chief; the tremendous amount of material comprised in each volume was sent to him by the American Assembly, with all photographs, before it appeared and his was the final decision as to what should go in and what be omitted. As six of these books were published during the period I was privileged to be with him I was able to observe how he edited them. With his infinite capacity for work Shoghi Effendi would go over the vast bundles of papers and photographs forwarded to him, eliminating the poorer and more irrelevant material; section by section, following the Table of Contents which he himself had arranged, would be prepared and set aside until the entire manuscript was ready to be mailed back to America for publication. He always deplored the fact that the material was not of a higher standard. It is due solely to his determination and perseverance that The Bahá'í World volumes are as brilliant and impressive as they are. The editors (some of whom he had nominated himself), struggling against the forces of inertia that beset any body trying to achieve its ends through correspondence with sources thousands of miles away, and seeking to work through often inexperienced and inefficient administrative organs, would never have been successful in assembling the material required without the drive and authority of the Guardian behind their efforts.
An interesting side light on this work is that Shoghi Effendi, after the book was published, had all the original manuscripts returned to Haifa and stored at the World Centre.
As soon as one volume was published he began to himself collect material for the next one. In addition to the repeated reminders he sent to the American National Assembly to do likewise, he sent innumerable letters and cables to different Assemblies and individuals. In one day, for instance, he cabled three National
Assemblies: "NationalAssembly photograph for Bahá'í World essential"; he cabled such an isolated and out-of-the-way outpost as Shanghai for material he wanted.
Page 120THE GUARDIAN OF THE BAHA'11 FAITH 121
"Bahá'í World manuscript mailed. Advise speedy careful publication" was not an unusual type of message for the American Assembly to receive. It was Shoghi Effendi who arranged the order of the volume, had typed in Haifa the entire Table of Contents, had all the photographs titled, chose all the frontispieces, decided on the colour of the binding of the volume to appear, and above all gave exact instructions, in long detailed letters, to Horace Hofley, whom he himself had chosen as the most gifted and informed person to write the International Survey of Current Bahá'í Activities, to which he attached great importance.
What Shoghi Effendi himself thought of The Bahá'í World he put down in writing. As early as 1927, when only one volume had been published, he wrote to a non-Bah6'f: "I would strongly advise you to procure a copy of the Bahá'í Year Book...
which will give you a clear and authoritative statement of the purpose, the claim and the influence of the Faith." In a general letter addressed, in 1928, "To the beloved of the Lord and the handmaids of the Merciful throughout the East and West", and entirely devoted to the subject of The Bahá'í World, Shoghi Effendi informs them: "I have ever since its inception taken a keen and sustained interest in its development, have personally participated in the collection of its material, the arrangement of its contents, and the close scrutiny of whatever data it contains. I confidently and emphatically recommend it to every thoughtful and eager follower of' the Faith, whether in the East or in the West ."
lie wrote that its material is readable, attractive, comprehensive and authoritative; its treatment of the fundamentals of the Cause concise and persuasive, and its illustrations thoroughly representative; it is unexcelled and unapproached by any other Bahá'í publication of its kind. This book Shoghi Effendi always visualized as being � indeed lie designed it to be � eminently suitable for the public, for scholars, to place in libraries and as a means, as he put it, of "removing the malicious misrepresentations and unfortunate misunderstandings that have so long and so grievously clouded the luminous Faith of
Bahá'u'lláh."It was a book that he himself often gave as a gift to royalty, to statesmen, to professors, universities, newspaper editors and non-Bahá'ís Bahá'ís in general, mailing it to them with his simple personal card "Shoghi Rabbani" enclosed.
It is difficult to realize, looking back upon Shoghi Effendi's achievements, that he actually wrote only one book of his own, as such, and this was God Passes By published in 1944. Even The Promised Day Is Come, written in 1941, is a 136-page-long general letter to the Baha of the West. This fact alone is a profound indication of the deeply modest character of the man. He communicated with the Bahá'ís because he had something to Say that was important, because he was appointed to guide them, because he was the Custodian of the Faith of Bahá'u'lláh; he was impelled by forces stronger than himself over which he had no control.
Concurrent with the period when these first illuminating letters on such major subjects were streaming from the pen of Shoghi Effendi, he undertook the translation of two books. In a letter written on July 4, 1930, Shoghi Effendi says: "I feel exceedingly tired after a strenuous year of work, particularly as I have managed to add to my labours the translation of the iqan, which I have already sent to America."
This was the first of his major translations, Bahá'u'lláh's great exposition on the station and role of the Manifestations of God, more particularly in the light of Islamic teachings and prophecies, known as the Kitáb-i-Iqdn or
Book of Certirude. Itwas an invaluable adjunct to the Western Bahá'ís in their study of the Faith they had embraced and infinitely enriched their understanding of
Divine Revelation.During that same year the Guardian began work on the second book published during this period, a work that was neither a translation of Bahá'u'lláh's words nor one of Shoghi Effendi's general letters, but which must be considered a literary masterpiece and one of his most priceless gifts for all tjme. This was the translation of the first part of the narrative compiled by a contemporary follower of both the BTh and Bahá'u'lláh known as Nabil, which was published in 1932 under the title
The Dawn-Breakers. Ifthe critic and sceptic should be tempted to dismiss the literature of the Bahá'í Faith as typical of the better class of religious books designed for the initiate only, he could not for a moment so brush aside a volume of the quality of
Page 122Nabil's Narrative, which deserves to be counted as a classic among epic narratives in the English tongue. Although ostensibly a translation from the original Persian, Shoghi Effendi may be said to have recreated it in English, his translation being comparable to Fitzgerald's rendering of Ornar Khayyam's Rubaiyat which gave to the world a poem in a foreign language that in many ways exceeded the merits of the original.
The best and most descriptive comments on this masterpiece of the Guardian are to be found in the words of prominent non-BahWis.
The playwright Gordonliving with it has been one of the salient experiences of a lifetime; but beyond that it was a moving experience both in itself and through the psychological light it throws on the New Testament narrative." The wellknown scholar and humanitarian, Dr. Alfred W. Martin of the Ethical Culture Society, in his letter of thanks to Shoghi Effendi for sending him Nab/i's
Narrative wrote: "Yourmagnificent and monumental work.. will be a classic and a standard for all time to come. I marvel beyond measure at your ability to prepare such a work for the press over and above all the activities which your regular professional position devolves upon you." One of his old professors,
Bayard Dodge of the American Universityof Beirut, after receiving the gift of Nabil's Narrative from the Guardian wrote to him: "I have profited by the leisure of the summer to read Nabil's Narrative.
Everyone interested in religion and also in history owes you a very great debt of gratitude for publishing such a fine piece of work. The deeper side of the work is so impressive, that it seems hardly fitting to compliment you upon some of the practical matters connected with the translation. However, I cannot refrain from telling you how much I appreciate your taking the time from a busy life to accomplish such a large task."
The letter which Sir E. Denison Ross, the wellknown Orientalist, wrote to him from the School of Oriental Studies of the
University of LondonMy dear Shoghi Effendi, It was most kind of you to remember me and send me copies of your two latest works, which I am very proud to possess, especially as coming from such a quarter. The Dawn Breakers is really one of the most beautiful books I have seen for many years; the paper, printing, and illustrations are all exquisite, and as for your English style, it really could not be bettered, and never does it read like a translation.
Allow me to convey my warmest congratulations on your most successful achievement of what you set out to do when you caine to Oxford, namely, to attain a perfect command of our language.
Apart from all this, Nabil's narrative will be of the utmost service to me in the lectures I deliver here every Session on the flab and the Baha.
Trusting you are in good health, I remain, Yours very sincerely,
E. Denison Ross Directoragain presented the western Bahá'ís with a magnificent gift, published under the title Gleanings from the Writings of Bahá'u'lláh, which the Guardian himself described as "consisting of a selection of the most characteristic and hitherto unpublished passages from the outstanding works of the Author of the
Baha Revelation." Rememberingthe scanty pages of the New Testament, the reputed words of Buddha, and the mere handful of sayings of some other Divine luminaries, which nevertheless have transfigured for centuries the lives of millions of men, the Gleanings alone seems to provide a source of guidance and inspiration sufficient 'or the spiritual Dispensation of any Prophet. The most treasured tribute to this book was that of Queen Marie of Rumania who told Martha Root: "even doubters would find a powerful strength in it, if they would read it alone, and would give their souls time to expand." To Shoghi Effendi hlinseff the Queen wrote, in January 1936, after receiving from him a copy, "May I send you my most grateful thanks for the wonderful book, every word of which is precious to me, and doubly so in this time of anxiety and unrest."
This was followed by the translation in 1936 � 1937, of what might almost be termed a companion volume, comparable in richness and complementary in material, namely, Prayers and Meditations by Bahá'u'lláh.
Page 123THE GUARDIAN OF THE BAHA FAITH 123
Immediately after the publication of this diamond-mine of communion with God, unsurpassed in any religious literature of the world, Shoghi Effendi set to work on a longer general letter than he had ever before written, which appeared in 1939 under the title of The Advent of Divine Justice. With a kind but firm hand Shoghi Effendi held up before the face of the
North American Communitythe mirror of the civilization by which they were surrounded and warned them, in terms that riveted the eye and chilled the heart, against its evils, pointing out to them a truth few of them had ever pondered, namely, that the very evils of that civilization were the mystic reason for their homeland having been chosen by God as the cradle of His World Order in this day. As the warnings contained in
The Advent of Divine Justiceare an integral part of the vision and guidance Shoghi Effendi gave to the faithful throughout his ministry, they cannot be passed over in silence if we are to obtain any correct understanding of his own mission. In no uncertain terms he castigated the moral laxity, political corruption, racial prejudice and corrosive materialism of their society, contrasting it with the exalted standards inculcated by Bahá'u'lláh in His Teachings, and enjoined by Him upon His followers.
It warned them of the war so soon to come and admonished them to stand fast, in spite of every trial that might in future afflict them and their nations, and discharge their sacred trust by prosecuting to a triumphal outcome the Plan they had so recently inaugurated throughout the Western Hemisphere.
Another general letter � this time addressed to the body of the Bahá'ís throughout the West � appeared in print in 1941. It was called
The Promised Day Is Comeand, together with The Advent of Divine Justice, sets forth the root-decay of the presentday world.
In it, written during the second year of the war, Shoghi Effendi thunders his denunciations of the perversity and sinfulness of this generation, using as his missiles quotations from the lips of Bahá'u'lláh Himself: "The time for the destruction of the world and its people hath arrived"; "The promised day is come, the day when tormenting trials will have surged above your heads, and beneath your feet, saying: 'Taste ye what your hands have wrought!'
"Soon shall the blasts of His chastisement beat upon you, and the dust of hell enshroud j)ou."; "And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. "; "The day is approaching when its (civilization's) flame will devour the cities, when the Tongue of Grandeur will proclaim: 'The Kingdom is God's, the Alrnz~hty, the All-Praised""~ "The day will soon come, whereon they wi/i ciy out for help and receive no answer.",' "T'Ve have fixed a time for you, 0 people! If ye fail, at the appointed hour, to turn towards CocA He, verily, will lay violent hold on you, and will cause grievous afflictions to assail you from every direction. How severe indeed is the chastisement with which your Lord will then chastise you!"; "0 ye peoples of the world! Know verily that an unforeseen calamity is following you and that grievous retribution awaitedi you. Think not the deeds ye have committed have been blotted from My s~~ht. By My Beauty! All your doings hatli My pen graveui with open characters upon tablets of clirysolite."
The Guardian paints a terrible, terrifying and majestic picture of the plight to which the human race has been reduced through its steadfast rejection of Bahá'u'lláh. The "world-afflicting ordeal that has laid its grip upon mankind" is, he wrote, "primarily a judgment of God pronounced against the peoples of the earth, who, for a century, have refused to recognize the One Whose advent had been promised to all religions".
Shoghi Effendi recapitulates the sufferings, the persecution, the calumny and cruelty to which the Báb, Bahá'u'lláh and 'Abdu'l-Bahá were subjected and recounts the tale of Their blamelessness, Their patience and fortitude in the face of these trials and Their final weariness with this world as They gathered Their skirts about Them and repaired to the Celestial Realms of Their Creator. Shoghi Effendi enumerates the sins of mankind against these Sinless Ones and points the finger of blame at the leaders of mankind, at its kings, its highest ecclesiastical personages and rulers to whom the Twin Manifestations of God had directed the full force of Their Message and because of whose neglect of their supreme duty to pay heed to the Call of God, Bahá'u'lláh Himself stated: "From two ranks amongst men power ha/li been seized: kings and ecciesiastics."
Between these two socalled general letters �THE GUARDIAN OF THE BAHÁ'Í FAITH 125
The Advent of Divine .Justiceand The Promised Day Is Come � Shoghi Effendi gave the western believers his fifth and last book of translations of the Writings of Bahá'u'lláh, undertaken during the winter of 1939 � 1940, at another of the most difficult and hazardous periods of his life. The Epistle to the Son of the Wof was Bahá'u'lláh's last major work and contains a selection from His own Writings, made by Himself (surely a unique occurrence in religious history!) during the last two years of His life and has therefore a special position of its own in the literature of our Faith.
God Passes By, the most brilliant and wondrous tale of a century that has ever been told, is truly a "Mother" of future histories, a book wherein every word counts, every sentence burgeons with thought, every thought leads the way to a field of its own. Packed with salient facts it has the range and precision of Snow flake crystals, each design perfect in itself, each theme brilliant in outline, coordinated, balanced, selfcontained, a matrix for those who follow on and study, evaluate and elaborate the Message and Order of Bahá'u'lláh. It was one of the most concentrated and stupendous achievements of Shoghi Effendi's life.
The method of Shoghi Effendi in writing God Passes By was to sit down for a year and read every book of the Bahá'í NYritings in Persian and English, and every book written about the Faith by Baha'is, whether in manuscript form or published, and everything written by ncn-Bahfr'is that contained significant references to it. I think, in all, this must have covered the equivalent of at least two hundred books. As he read he made notes and compiled and marshalled his facts.
Anyone who has ever tackled a work of an historical nature knows how much research is involved, how often one has to decide, in the light of relevant material, between this date given in one place and that date given in another, how backbreaking the whole work is. flow much more so then was such a work for the Guardian who had, at the same time, to prepare for the forthcoming Centenary of the Faith and make decisions regarding the design of the superstructure of the BTh's Shrine. When all the ingredients of his book had been assembled Shoghi Effendi corn-menced weaving them into the fabric of his picture of the significance of the first century of the Bahá'í Dispensation.
It was not his purpose, he said, to write a detailed history of those hundred years, but rather to review the salient features of the birth and rise of the Faith, the establishment of its administrative institutions, and the series of crises which had propelled it forward in a mysterious manner, through the release of the Divine power within it, from victory to victory.
He revealed to us the panorama of events which, he wrote, "the revolution of a hundred years..
has mn-oiled before our eyes" and lifted the curtain on the opening acts of what he asserted was one "indivisible, stupendous and sublime drama, whose mystery no intellect can fathom, whose climax no eye can even dimly perceive, whose conclusion no mind can adequately foreshadow."
Not content with the history he had just completed in English, Shoghi Effendi now turned his thoughts to the loving and loyal Community of Bahá'u'lláh's longsuffering and persecuted followers in His native land and began the composition of another memorial to the first hundred years of the Bahá'í Faith in Persia. This was a comparable, though shorter version of the same subject, different in nature but no less splendid in both the facts it presented and the brilliancy of its language.
For the next thirteen years Shoghi Effendi neither translated nor wrote any more books. It is our great loss that he no longer had the time to do so. The international community of the Faith he had been at such paffis to build up since 1921 had now reached such proportions that it consumed his time and strength and left little of either for the intensely creative work he was so richly endowed by nature to produce.
Until the end of his days Shoghi Effendi continued to inspire the Bahá'í world with his instructions and thoughts; words of great power and significance, equal in bulk to a number of volumes, flowed from his pen. But an epoch had ended with the close of the war and the increase in administrative activity all over the world. Although his driving power never left him, and the hours of work he spent on the Cause of God each day never diminished until he passed away, Shoghi Effendi was deeply tired.
The life work of Shoghi Effendi might wellbe divided into four major aspects: his translations of the Words of Bahá'u'lláh, the 13Th, 'Abdu'l-Bahá.
and Nabil's narrative; his own writings such as the history of a century, published as God Passes By, as well as an uninterrupted stream of instructive communications from his pen which pointed out to the believers the significance, the time and the method of the building up of their administrative institutions; an unremitting programme to expand and consolidate the material assets of a worldwide Faith, which not only involved the completion, erection or beautification of the Bahá'í Holy Places at the World Centre, but the construction of Houses of Worship and the acquisition of national and local headquarters and endowments in various countries throughout the East and the West; and, above all, a masterly orientation of thought towards the concepts enshrined in the teachings of the Faith and the orderly classification of those teachings into what might well be described as a vast panoramic view of the meaning, implications, destiny and purpose of the religion of Bahá'u'lláh, indeed of religious truth itself in its portrayal of man as the apogee of God's creation, evolving towards the consummation of his development � the establishment of the Kingdom of God on earth.
* * * The development of the World Centre of the Faith under the aegis of the Guardian represents one of the major achievements of his life and can only be compared in importance to the spread and consolidation of the Cause itself throughout the entire globe. Of the unique significance of this Centre Shoghi Effendi wrote that it was: ".
the Holy Land � the Qiblib of a world community, the heart from which the energizing influences of a vivifying Faith continually stream, and the seat and centre around which the diversified activities of a divinely appointed Administrative Order revolve � ".
When in 1921 Shoghi Effendiassumed the responsibilities conferred upon him in the Will and Testament of 'Abdu'l-Bahá, the I3ahA'i holdings in Haifa and 'Akka consisted of the
Shrine of Bahá'u'lláhin Baha, which was situated in a house belonging to the AfnAn heirs of the daughter of Bahá'u'lláh, in whose home He had been interred after His ascension; the Shrine of the Báb on Mt. Carmel, surrounded by a few plots of land, purchased during the lifetime of 'Abdu'l-Bahá, on one of which stood the Oriental Pilgrim House; the house of 'Abbfid, where Bahá'u'lláh had resided for many years in 'kkkA and in which He revealed the Kitáb-i-Aqdas; and the house of 'Abdu'l-Bahá in Haifa. The Mansion of Bahá'u'lláh, adjoining His Shine, was occupied by the Arch-Covenant-breaker Muijammad 'All; and the title to almost all the Bahá'í properties was registered either in the names of various members of the family or those of a few Baha'is.
So insecure was the entire legal position of the Faith and its properties that the work Shoghi Effendi accomplished during his ministry in safeguarding and adding to these Holy Places, in extending the lands surrounding them, in registering these lands, in many instances in the names of locally incorporated Palestine Branches of various National Baha As-seinbijes, and in securing exemption from municipal and national taxes for them, is little short of miraculous. When we remember that his position in 1922 was so precarious that Muhammad 'Au was emboldened to seize the keys of Bahá'u'lláh's Holy Tomb, that many Muslim and Christian elements, jealous of the universal favour 'Abdu'l-Bahá had enjoyed at the end of His life, were only too anxious to discredit His young successor in the eyes of the authorities, and that Shoghi Effendi himself had been immediately overwhelmed by grave problems of every conceivable nature, within and without the Cause, we cannot but marvel anew at the wisdom and statesmanship that characterized his conduct of affairs at the World Centre.
The Heroic Age of the Faith had passed. What Shoghi Effendi termed the Formative Age dawned with his own ministry, and was shaped for all time by him. Fully realizing that neither his own station nor his capacities were the same as those of his beloved Master, Shoghi Effendi refused to imitate Him in any way, in dress, in habits, in manner.
To do so would have been, he believed, completely lacking in both judgment and respect. A new day had come to the Cause, new methods were required.
This was to be the era of emancipation of the Faith, of recognition of its independent status, of the establishment of its Order, of the up-building of its institutions. 'Abdu'l-Bahá had come to the Holy
Land aTHE GUARDIAN OF THE BAHÁ'Í FAITH 127
prisoner and exile; although He could proclaim, during His travels in the West and through His letters, the independent character of the Cause of His Father, locally He could not, at the end of His life, break through the chrysalis of common custom that had bound Him so long to the predominantly Muslim community; to do things ungracefully and hurtfully was no part of the Bahá'í
Teachings. But ShoghiEffendi, returning from his studies in England, young, western in training and habit, was now in a position to do this.
However much loved and esteemed 'Abdu'l-Bahá had been, He was not viewed as the Head of an independent world religion but rather as the saintly protagonist of a great spiritual philosophy of universal brotherhood, a distinguished notable among other notables in Palestine. By sheer force of personality He had dominated those around
Him. But Shoghi Effendiknew he could never do this in the circumstances surrounding him at the outset of his Guardianship, neither had he any desire to do so. His function everywhere � but particularly at the World Centre � was to win recognition for the Cause as a world religion entitled to the same status and prerogatives that other religions, such as christianity, Is1~m and Judaism, enjoyed.
During the first two decades of his ministry Shoghi Effendi had more or less close personal contact with various High Commissioners and District Commissioners and through this he was able to win back the keys of Bahá'u'lláh's Tomb and assert his undisputed right to its custody, to obtain possession of the Mansion of Bahá'u'lláh, to receive permission to bury 'Abdu'l-Bahá'í closest relatives in the vicinity of the Báb's Shrine, in the centre of a residential district on Mt. Carmel, to have the Bahá'í Marriage Certificate accepted by the government on the same footing as that of Jews,.Christians and Muslims, and above all, through his persistent efforts, to succeed in impressing upon the British authorities the sacred nature of the Baha holdings in Palestine and in winning from them the exemption from taxes, both municipal and national, which he sought.
Baha was always Shoghi Effendi's first preoccupation and he was determined to safeguard not only the Shrine where Bahá'u'lláh lay buried but the last home He had occupied in this world and the buildings and lands that adjoined it. From the time Bahá'u'lláh passed away in 1892 until 1927 Mul2ammad 'Au and his relatives had been in possession of this home, known as the "Qasr" or "Palace" of 'Odi KhamnThr, a building unique in Palestine for its majestic style of architecture and which had been purchased for Bahá'u'lláh towards the end of His life.
By April 1932 the pilgrims were privileged to sleep overnight in this historic and Sacred Spot and its doors were opened to non-Bah&i visitors as well, who wandered through its beautiful rooms and gazed on the impressive array of testimonials to the worldwide nature of the Cause, on the innumerable photostatic copies of Baha Assembly incorporations, marriage licenses and other historical material as well as photographs of the martyrs and pioneers of the Faith.
Ever mindful of what was to him the deepest trust of his Guardianship � to fuffil to the letter insofar as lay within his power every wish and instruction of his beloved Master � Shoghi Effendi's second greatest concern at the World Centre was the Shrine of the B&b. The work connected with this second holiest Shrine of the Bahá'í Faith had two aspects: the completion of the building itself and the protection and preservation of its surroundings. The first involved the construction of three additional rooms as well as a superstructure � an entire building in itseif � which is undoubtedly one of the most beautiful edifices on the shores of the Mediterranean Sea, and the second the gradual purchase, during a third of a century, of a great protective belt of land surrounding the Shrine and reaching from the top to the bottom of Mt. Carmel. This area of over fifty acres is best discerned at night, as it lies a huge unlighted "V" in the heart of the city, in whose centre seems pinned a golden brooch, the floodlit Shrine of the 11�, resting majestically on the bosom of the mountain, set off on the velvety black space of its gardens and lands. For thirty-six years Shoghi Effendi devoted himself to the development of this Sacred Spot in the midst of God's Holy Mountain; so impressive, so unique and of such vast proportions was his work there that it seems to me some of his very essence must be incorporated in its stones and soil.
It took more than one hundred years for Bahá'u'lláh, 'Abdu'l-Bahá and Shoghi
Effendito finally discharge the sacred trust which the Báb's remains represented for them, a trust which lasted from the day of His martyrdom in 1850 until the final completion of His Shrine in 1953. From the moment when He was apprised of the execution of the Báb until He ascended in 1892 Bahá'u'lláh had watched over that Sacred Dust, supervising its removal from one place of concealment to another.
During a visit to Mt. Camel He had pointed out to 'Abdu'l-Bahá with His own hand where the ETh's body was to rest forever, instructing Him to purchase this piece of land and bring the hidden remains from Persia and inter them there. 'Abdu'l-Bahá, Himself a prisoner, succeeded in having the small wooden box containing the remains of the BTh and His martyred companion conveyed, by caravan and boat, from
Persia to 'Akka. Whenthe first group of western pilgrims visited the prison-city in the winter of 1898 � 1399, this precious casket was already concealed in the Master's home, its presence a carefully guarded secret.
One day in 1915, as 'Abdu'l-Bahá stood on the steps of I-us home and looked up at the Báb's Tomb, He remarked to one of His companions: "The sublime Shrine has remained unbuilt.
Ten � twenty thousand pounds are required. God willing it will be accomplished.
We have carried its construction to this stage." To a pilgrim He had said: "The Shrine of the BTh will be built in the most beautiful and majestic style", and had even gone so far as to order a Turk in Haifa to make him a sketch of how it would appear when completed. But in spite of the clear concept He had of the nature of the Shrine He desired so much to build for the Forerunner of the Faith, the ultimate task was to fall to Shoghi
Effendi.did he was guided by what he knew to be the desire of the Master. 'Abdu'l-Bahá had succeeded, by 1907, in completing only six of the nine rooms which would compose a square, in the centre of which the Body of the BTh would repose, and already during that year meetings were held in the ones facing the sea. In 1909, with His own hands He had laid the remains of the Martyr-I-braid of the Faith away in their final resting-place.
The next year Tie set out on His western journeys, the war ensued and He passed away. lie had, however, expressed His concept of the finished structure: it should have an arcade surrounding the original nine rooms He had planned and be surmounted by a dome.
The thought of this plan of the Master never left Shoghi Lifendi but its realization seemed very indefinite.
Where and when would he find the architect to design such a Shrine and the money to build it?
The answer came in a most unexpected way. In 1940 my mother died in Buenos Aires and my father was left entirely alone, as I was his only child.
With that kindness of his which was so incomparable Shoghi Effendi said to me one day that now my mother was dead, my father's place was with us. He invited him to join us and in spite of the war, whose arena was rapidly spreading, my father was able to do so. This marked the beginning of a beautiful partnership.
I have never known two people who had such a perfect sense of proportion as Shoghi Effendi and my father and of the two the Guardian's was the finer.
It seems to me, in looking back on Shoghi Effendi's life, that aside from the great sweep of the Faith, whose victories meant so much to him, Martha Root in one way and Sutherland Maxwell in another brought him more deep personal satisfaction than any other believers.
They were very much alike in some ways, saintly and modest souls who adored Shoghi Effendi and gladly gave him the best they had in service and loyalty. Though Martha's services were far more important for the Cause, the talents of Sutherland became a med juin through which Shoghi Effendi could express at last with ease the great creative and artistic side of his own nature and this gave him both satisfaction and happiness.
Until the end of his life my father designed for him stairs, walls, pillars, lights and various entrances to the gardens on Mt. Carmel. In addition to being an experienced architect he drew and p4inted beautifully and could model and carve anything with his hands.
Having tried my father on various small projects and found him far from wanting, suddenly � I think it was towards the end of I 942 � Shoghi Effendi told him he wished him to make for him a design for the superstructure of the Shrine of the BTh.
The Builder had at last been given the vehicle whereby he could realize the plan of 'Abdu'l-Bahá.
In the Oriental BahaTHE GUARDIAN OF THE BAHÁ'Í FAITH 129
during the afternoon meeting on May 23, 1944 when the Bahá'í men were gathered in the presence of the Guardian � including many visitors from neighbouring countries � to commemorate the dawn of their Faith a hundred years earlier, Shoghi Effendi had the model brought out and placed on a table for all to see. Two days later lie cabled America: �Announce friends joyful tidings hundredth anniversary
Declaration Mission Martyred1-lerald FaiLli signalized by historic decision complete structure His sepulchre erected by 'Abdu'l-Bahá site chosen by Bahá'u'lláh.
Recently designed model dome unveiled presence assembled believers.
Praying early removal obstacles consummation stupendous Plan conceived by Founder Faith and hopes cherished
Centre His Covenant."When this announcement was made the world was approaching the end of the most terrible war in history; the Bahá'ís of the Western Hemisphere had strained themselves to the utmost in order to win the goals of their first Seven Year Plan; the believers were affected by the general economic depletion prevailing in most countries. It was no doubt because of this, and because the Guardian made no effort to inaugurate a Shrine fund, that this project slipped relatively noiselessly into existence and no more was heard of it until on April 11, 1946 Shoghi Effendi instructed Mr. Maxwell to set plans in motion for building the first unit of the Shrine and later himself wrote to the municipal authorities: Haifa, Dec. 7th, 1947.
Haifa Local Building andIn connection with the accompanying drawings and application for permission to build, I wish to add a word of explanation.
The Tomb of the BTh, and of 'Abdu'l-Bahá, so well known to the people of Haifa as Abbas Effendi, is already in existence on Mt. Carmel in an incomplete form. In its present state, in spite of the extensive gardens surrounding it, it is a homely building with a fortress-like appearance.
It is my intention to flow begin the completion of this buildffig by preserving the original structure and at the saime time embellishing it with a monumental building of great beauty, thus adding to the general improvement in the appearance of the slopes of Mt. Carmel.
The purpose of this building will, when completed, remain the same as at present. In other words it will be used exclusively as a Shrine entombing the remains of the BTh.
As you will see from the accompanying drawings the completed structure will comprise an arcade of twenty-four marble or other monolith columns surmounted by an ornamental balustrade, on the first floor or ground floor of the building. It is this part of the building that we wish to begin work on at once, leaving the intermediary section and the dome, which will surmount the whole edifice when completed, to be carried on in the future, if possible at an early date after the completion of the ground floor arcade.
The Architect of this monumental building is Mr. W.S. Maxwell, F.R,I.B.A., F. R.A.L C., R.C.A., the wellknown Canadian architect, whose firm built the Chateau Frontenac Hotel in Quebec, the House of Parliament in Regina, the Art Gallery, Church of the Messiah, various Bank buildings, etc., in Montreal. I feel the beauty of his design for the completion of the BTh's Tomb will add greatly to the appearance of our city and be an added attraction for visitors.
Yours truly,The first historic steps had been taken but the obstacles in the way of the realization of this plan grew to what seemed insurmountable proportions.
The British Mandate was nearing its end; Palestine was rocked by civil strife and was soon to be engulfed in a local xvar. Enquiries showed that the quarries from which suitable stone could be procured for the Shrine locally lay so near the Lebanese frontier that the owners could give no idea of when they could start deliveries.
In addition to this the tremendous amount of carved material on the building would require a corps of expert workers and such labour was practically unavailable in the country.
In view of this Shoghi Effendi came to anotherdecision which was typical of his practical and audacious mind: he would see if part of the work could be done in Italy.
A letter, dated April 6, 1948, which I wrote on behalf of the Guardian to Dr. Ugo Giachery conveys very clearly the situation at that time: ". Mr. Maxwell because of various difficulties.
has not been able to place any contracts for the actual work to be carried out here in Palestine.
However, he has been in touch with an Italian firm in Carrara about placing contracts for the granite columns which will surround the building on the first floor. He is flow proceeding to Italy primarily to place the contract for these, and, if suitable stone, matching the Palestinian stone which will be used here can be found, to also place additional contracts for the capitals and certain pieces of the carved ornamentation..,
as Mr. Maxwell is now 74, though in the best of health, we hope you will take good care of him... Things are so acute here that it is extremely important that they get through with their business and return to Palestine.
In such a storm yet another step in the unbelievably troubled history of the BTh's remains and the building of His Tomb was undertaken.
When the Shrine he had erected with so much love and care was completed, Shoghi Effendi, recognizing in it an essentially feminine quality of beauty and purity, called it the "Queen of Carnml". lie described it as "enthroned on God's Holy Mountain, crowned with glowing gold, robed in shimmering white and girdled with emerald green, a sight enchanting every eye, whether viewed from the air, the sea, the plain or the hill."
There can be little doubt that upon reading the Will and Testament of
'Abdu'l-Bahá Shoghi Effendi'sfirst thought was the speedy establishment of the Supreme Administrative Body of the Bahá'í Faith, the Universal House of Justice. One of his earliest acts, in 1922, had been to summon to Haifa old and key believers to discuss this matter with hint tie repeatedly mentioned it in his communications � indeed in his first letter to Persia, written on January 16, 1922 he refers to it and states that he will announce to the friends later the preliminary arrangements for its election.
There was never any question in his mind as to its function and significance; in March 1923 he had described it as "that Supreme Council that will guide, organize and unify the affairs of the Movement throughout the world". There can be no doubt that two forces were at work in the Guardian in those first days of his ministry; one was his youthful eagerness to speedily carry out all the instructions of his beloved Master, which included the establishment of the Universal House of Justice; and the other was the Divine guidance and protection promised him in the Will; the latter modified the former. Over and over again Shoghi Effendi essayed to put in motion at least the preliminaries for electing this Supreme Body � and over and over again the Hand of Providence manipulated events in such a way that premature action became impossible.
At the consultations he held in 1922 it must have suddenly become apparent to him that however highly desirable even a preliminary stage in the formation of the Universal House of Justice might be, it was dangerous to take such a step at that time.
The firm administrative foundation required to elect and support it was lacking as well as a sufficient reservoir of qualified and well-informed believers to draw front From an Indian pilgrim's notes in a letter to a friend, written in Haifa on June 15, 1929, we find the following: "Shoghi Effendi says... so long as the various National Assemblies do not have stabilized, well organized positions, it would be impossible to establish even an informal J-Jouse of Justice. He wants us to at once draw up a constitution of the National Assembly on the lines of the American Trust and get it registered with the Government of India, if possible as a religious body, otherwise as a commercial body... Shoghi Effendi has urged in his recent letters to Eastern countries to have National Assemblies recognized as Religious Courts of Justice by local Governments It is of interest to note that in a letter to Mrs. Stannard, who was in charge of the International Baha Bureau in Geneva � an office designed to promote in Europe the affairs of the Faith as well as to stimulate its international functions throughout the world and which was constantly encouraged and directed by the Guardian in its work � Shoghi Effendi writes, in August 1926, that he wishes the Bahá'í Bulletin it publishes to be "in the
Page 131THE GUARDIAN OF THE BAHÁ'Í FAITH 131
three dominant languages in Europe, i. e., English, French and Gern~an...
I have expressed in my cable to you my readiness to extend regular and financial assistance to you in order to ensure that the proposed circular will be published in the three recognized official languages of the western section of the Baha world. Your
Centre in Switzerlandand the Baha Esperanto Magazine published at Hamburg are both destined to shoulder some of the functions and responsibilities which will in future be undertaken by the International Bahá'í Assembly when formed."
In many such references, particularly in the first ten years of his ministry, Shoghi Effendi reveals that he is constantly anticipating the formation of some kind of International Secretariat or Council pending the election of the Universal House of Justice itself, the functions, significance and importance of which were growing in his mind.
From the very beginning Shoghi Effendi concentrated on multiplying and strengthening the "various Assemblies, local and National". As early as 1924, he stated they constituted "the bedrock upon the strength of which the Universal House is in future to be firmly established and raised." Almost invariably, in later years, when he called for the formation of new national bodies, the Guardian used phrases such as the following in his cable to the Fourth European Teaching Conference in 1951: ". Future edifice
Universal House of Justicedepending for its stability on sustaining strength pillars erected diversified conununities Fast West, destined derive added power through emergence three National Assemblies awaits rise establishment slini-lar institutions European mainland. In anticipation of the election of that august Body Shoghi Effendi made statements that, added to the words of its Founder, Bahá'u'lláh, and the clear and unmistakable powers and prerogatives conferred upon it by 'Abdu'l-Bahá in His Will and Testament cannot but buttress the strength and facilitate the tasks of that Universal House for at least a thousand years.
Shoghi Effendi said thewould be the "nucleus and forerunner" of the New World Order; he said' "that future House" was a House "posterity will regard as the last refuge of a tottering civilization"; it would be "the last Shaghi Effendi as he appeared in the days when he acted as the Iviaster's secretary, circa 1919 � 1920.
unit crowning the structure of the embryonic World
Order of Bahá'u'lláh";it was "the highest legislative body in the administrative hierarchy of the Faith" and its "supreme elective institution".
The Guardian stated: "To the Trustees of the"assigns the duty of legislating on matters not expressly provided in His Writings, and promises that God will 'inspire theni with whatsoever He willeth,' and wrote that: the powers and prerogatives of the Universal House of Justice, i~ossessing the exclusive right to legislate on matters not explicitly revealed in the Most Holy Book; the ordinance exempting its members from any responsibility to those whom they represent, and from the obligation to conform to their views, convictions or sentiments; the specific provisions reqifiring the free and democratic election by the mass of the faithful of the Body that constitutes the sole legislative organ in the worldwide Bahá'í Cornrnun~;y � these are among the features which combine to set apart the Order identified with the Revelation of Bahá'u'lláh from any of the existing systems of human government."
Page 132sent cables inviting the first of that group who later became members of the International Bahá'í Council to come to Haifa. Like almost everything he did, first it began to dawn and later the sun of the finished concept rose above the horizon.
When Lutfu'lhh Ilakim(the first to arrive), Jessie and Ethel Revell, followed by Amelia Collins and Mason Rerney were all gathered at table one day in the Western Pilgrim
House, with Gladys Weedenand her husband Ben who were already living there, the Guardian announced to us his intention of constituting, out of that group, an International Council, we were all overcome by the unprecedented nature of this step he was taking and the infinite bounty it conferred upon those present as well as the entire Bahá'í world. It was not, hoxvever, until January 9, 1951 that he released this news though an historic cable: 'Proclaim National Assemblies East West 'weighty epoch making decision formation first International Bahá'í Council forerunner supreme administrative institution destined emerge fullness time within precincts beneath shadow World
Spiritual Centre FaithThe fulfilment of the prophecies of both Bahá'u'lláh and 'Abdu'l-Bahá, through the establishment of an independent Jewish State after the lapse of two thousand years, the unfoldment of the portentous historic undertaking associated with the construction of the superstructure of the Báb's Shrine, the now adequate maturity of the nine vigorously functioning National Assemblies, had all combined to induce hint to make this historic decision, which was the most significant milestone in the evolution of the
Administrative OrderIn that cable Shoghi Effendi went on to say that this new institution had a threefold function: to forge links with the authorities in the newly-emerged State; to assist him in building the Shrine (only the arcade of which had then been completed); and to conduct negotiations with the civil authorities as regards matters of personal status. Further functions would be added as this first "embryonic International Institution" developed into an officially recognized Baha Court, was transformed into an elected body and reached its final efflorescence in the Universal House of Justice; this in turn would find its fruition in the erection of many auxiliary institutions, constituting the World Administrative Centre. This message, so thrilling in portent, burst upon the Bahá'í world like a clap of thunder. Like a skilled engineer, locking the component parts of his machine together, Slioghi Effendi had now buckled into place the frame that would eventually support the crowning unit � the Universal House of Justice.
Fourteen months later, on March 8, 1952, Shoghi Effendi, in a long cable to the Baha world, announced the enlargement of the International Bahá'í Council: "Present membership now comprises Arnatu'1-Bah~ Rfllflyyih chosen liaison between rae and Council. I-lands Cause Mason Rerney, Amelia Collins, Ugo Giachery, Leroy Toas, President, Vice-President,
Member-at-Large, Secretary-Generalrespectively. Jessie Revell, Ethel Revell, Lotfullali Hakirn, Treasurer,
Western and Eastern AssistantSecretaries." The original membership had been changed through the departure of Mr. and Mrs. Weeden, for reasons of health, the arrival of Mr. Loas, who had offered his services to the Guardian, and the inclusion of Dr. Giachery, who continued to reside in Italy and supervise the construction of the Shrine � every single stone of which was quarried, cut, and carved in that country and then shipped to Haifa and the golden tiles of whose dome were ordered in Holland � and to act as the agent of Shoghi Effendi in ordering and purchasing many other things required in the
Holy Land. In May 1955the Guardian announced that he had raised the number of members of the International Bahá'í Council to nine through the appointment of Sylvia loas.
Between the first and second messages Shoghi Effendi sent informing the Bahá'í world of the formation and membership of the International Baha Council, he took another fundamental step in the historic development of the World Centre of the Faith through the official announcement of the appointment, on December 24, 1951, of the first contingent of the Hands of the Cause of God, twelve in number, and equally allocated between the I-Joiy Land, the Asiatic, American and European continents.
The people raised by the Guardian at that time to this illustrious rank were Sutherland Maxwell, Mason
Rerney and Amelia CollinsTHE GUARDIAN OF THE IBAHÁ'Í FAITH 133
became Hands of the Cause of God in the i-{oiy Land;
Valiyu'llAh VarqA, TaM~u'1hh Sarnandariand 'All Akbar Furhtan in Asia; Horace HoUey, Dorothy Baker and Leroy loas in America; George Townshend, Herinann
Grossrnann and Ugo Giacheryin Europe. Two months later, on February 29, 1952, Shoghi Effendi announced to the friends in Last and West that he had raised the number of the Hands of the Cause of God to nineteen through nominating Fred Schopfiocher in Canada, Corinne True in the United
States, ~hikru'1JAh KMdernand Shu'6u'IlAh 'AkiN in Persia, Adelbert M(ihlschlegei in Gennany, Mhs~ Ban~ni in Mrica and Clara Dunn in Australia. In making these two appointments of Hands of the Cause Shoghi Effendi said that the hour was now ripe for him to take this step in accordance with the provisions of 'Abdu'l-Bahá'í Testament and that it was paralleled by the preliminary measure of the formation of the International Bahá'í Council, destined to culminate in the emergence of the Universal House of Justice. He announced that the august body of the Hands was invested, in conformity with 'Abdu'l-Bahá'í Testament, with the twofold sacred function of the propagation of the Faith and the preservation of its unity.
In Shoghi Effendi's last message to the Baha world, dated October 1957, he announced he had designated "yet another contingent of the Hands of the Cause of God... The eight now elevated to this exalted rank are: Enoch Olinga, William Sears and John Robarts, in West and South Africa; Uasan
Bahá'í and John FerrabyMuhijir, in the Pacific area; and Abti'1-Q6sirn Faizi in the Arabian Peninsula � a group chosen from four continents of the globe, and representing the AfnAn, as well as the black and white races and whose members are derived from Christian,
Muslim, Jewish and PaganThe Guardian, in a two-month period in 1952, created a body of one V6tid (Nineteen) of Hands of the Cause and he kept them at this number until 1957, when he added eight more, thus bringing them to three multiples of nine. Whenever one of the original nineteen passed away, Shoghi Effendi appointed another Hand.
Two of the I-lands thus appointed were raised to the position occupied by their fathers, thus the "mantle" of my father fell on my shoulders on March 26, 1952, after the death of Sutherland
Maxwell; and 'All MubarnmadVarq~ was appointed to succeed his father on November 15, 1955 and also became the Trustee of the $uqfiq in his place. After Dorothy Baker was killed in an accident, Paul Haney was made a I-land of the Cause on March 19, 1954 and following the passing of Fred Schopilocher, Jal6i Kh6zeh was elevated to the same rank on December 7, 1953; not long after George Townshend's death the Guardian appointed
Agnes Alexander on March27, 1957; thus tbe number of nineteen was maintained by hint until the third contingent of Hands was nominated in his last great message at the midway point of the World Crusade.
Between January 9, 1951and March 8, 1952, remarkable and far-reaching changes took place in the Administrative Order of the Faith at its World Centre, changes which, Shoghi Effendi wrote, at long last signified the erection of "the machinery of its highest institutions", "the supreme Organs of its unfolding Order" which were now, in their "embryonic form" developing around the Holy Shrines. In his writings he had pointed out to the believers that the progress and unfoldment of Eah&u'-liAb's World Order was guided by time directives and the spiritual powers released through three mighty "charters", which he said had set in motion three distinct processes, the first given to us by Bahá'u'lláh iimseff in the Tablet of Cannel, and the other two from the pen of the Master, namely,
His Will and Testamentand His TabJets of the Divine Plan. The first operated "in a land which", Shoghi Effendi stated, "geographically, spfrituaily and administratively, constitutes the heart of the entire planet", "the Holy Land, the Centre and Pivot round which the divinely appointed, fast multiplying institutions of a world-encircling, relentlessly marching Faith revolve", "the lloiy Land, the Qiblih of a world community, the heart from which the energizing influences of a vivifying Faith continuously stream, and the seat and centre around which the diversified activities of a divinely appointed Administrative Order revolve". The hub of this Tablet of ('ar met was those words of Bahá'u'lláh that "ere long will God sail His Ark upon thee and will
Page 134manifest the people of BaJid who have been mentioned in the Book of Names"; the "people of Baha", Shoghi Effendi explained, signified the members of the Universal I-louse of Justice.
Whereas the Charter of the Will and Testament of the Master operated throughout the world through the erection of those administrative institutions He had so clearly defined in it, and the Charter of His Tablets of the Divine Plan was concerned with the spiritual conquest of the entire planet through the teachings of Bahá'u'lláh and likewise had the globe itself as its theatre of operations, the Tablet of Garmel cast its illumination and its bounties literally upon Mt. Carmel, upon "that consecrated Spot which," Shoghi Effendi wrote, "under the wings of the
Báb's overshadowing Sepulchre.is destined to evolve into the focal Centre of those world-shaking, world-embracing, world-directing administrative institutions, ordained by Bahá'u'lláh and anticipated by 'Abdu'l-Bahá, and which are to function in consonance with the principles that govern the twin institutions of the Guardianship and the Universal House of
Justice."The significance of the "unfolding glory" of these institutions at the World Centre was reflected in many messages sent by Shoghi Effendi during the last years of his life, messages which stirred a man like George Townshend to write to him in a letter dated January 14, 1952, sent at the time he thanked the Guardian for the bounty of being made a Hand: "Permit me to pay you a humble tribute of the utmost admiration and gratitude for the nearing vision of the Victory of God which you almost by your sole might now have spread before the astonished Baha world."
In the course of these messages Shoghi Effendi revealed both the station and some of the functions of his newly-created body of Hands. He hailed the unfoldment, during the "opening years" of the second epoch of the Formative Age of this Dispensation, of that "august institution" which Bahá'u'lláh Himself had not only foreshadowed but a few members of which He had already appointed during His own lifetime and which 'Abdu'l-Bahá had formally established in His Will and Testament.
In addition to the support the IHands of the Cause in the Holy Land had already given him, through erecting the Báb's Shrine, reinforcing the ties with the State of Israel, extending the international endowments in the Holy Land and initiating preliminary measures for the establishment of the Baha World Administrative Centre, they had also taken part in the four great Intercontinental
T6aching Conferencesheld during the Holy Year, from October 1952 to October 1953, at which they represented the Guardian of the Faith, and after which, at his request, they had travelled extensively in North, Central and South America, Europe, Asia and Australia.
This body, Shoghi Effendisaid in April 1954, was now entering upon the second phase of its evolution, signalized by the forging of ties between it and the National
Spiritual Assembliesengaged in the prosecution of the Ten Year Plan; the fifteen Hands who resided outside the Holy Land should, during the Ri4vAn period, appoint in each continent separately, from among the believers of that continent, Auxiliary Boards whose members would act as "deputies", "assistants" and "advisers" to the Hands and increasingly assist in the promotion of the Ten Year Crusade.
These Boards were to consist of nine members each in America, Europe and Africa, seven in Asia and two in Australia. The Boards were responsible to the Hands of their respective continents; the Hands, on their part, were to keep in close contact with the National Assemblies in their areas and inform them of the activities of their Boards; they were also to keep in close touch with the i-lands of the Cause in the Holy Land, who were destined to act as the liaison between them and the Guardian.
At this time Shoghi Effendi inauguratedfor the work of the Hands, opening these Funds by himself contributing one thousand pounds to each.
A year later Shoghi Effendi nominated the thirteen Hands of the Cause he wished to attend as his representatives the thirteen conventions to be held in 1957 to elect new National Assemblies; from the time he formally appointed Hands of the Cause until his death he constantly used them for this purpose. In 1957, exactly four months before he passed away, Shoghi Effendi, in a lengthy cable, informed the believers that the "triumphant consummation series historic
Page 135THE GUARDIAN OF THE BAHÁ'Í FAITH 135
enterprises" and the "evidences increasing hostility without" and "persistent inachina-tions within" foreshadowing "dire contests destined range Army Light forces darkness both secular religious" necessitated a closer association between the I-lands in five continents and the National Assemblies to jointly investigate the "nefarious activities internal enemies adoption wise effective measures counteract their treacherous schemes" in order to protect the mass of the believers and to arrest the spread of the evil influence of these enemies. At the beginning of this cable Shoghi Effendi points out that the Hands, in addition to their newly-assumed responsibility of assisting the National Spiritual Assemblies in the prosecution of the World Spiritual Crusade, must now fulfil their "primary obligation" of watching over and protecting the Baha World Conmmnity, in close collaboration with the National Assemblies.
He ends this portentous message with these words:Assemblies each continent separately establish henceforth direct contact deliberate whenever feasible frequently as possible exchange reports to be submitted by their respective Auxiliary Boards National Committees exercise unrelaxing vigilance carry out unflinchingly sacred inescapable duties. Security precious Faith preservation spiritual health Baha Communities vitality faith its individual members proper functioning its laboriously erected institutions fruition its worldwide enterprises fulfilment its ultimate destiny all directly dependent befitting discharge weighty responsibilities now resting members these two institutions occupying with Universal House Justice next institution Guardianship foremost rank divinely ordained administrative hierarchy World Order Bahá'u'lláh."
The last great message of Shoghi Effendi's life � dated October, but actually conceived in August � again reinforced the significance and importance of the institution of the Hands of the Cause.
In it Shoghi Effendi not oniy appointed his last contingent of Hands but took the highly significant step of inaugurating a further Auxiliary Board in each continent: "This latest addition to the band of the high-ranking officers of a fast evolving World Administrative Order, involving a further expansion of the august institution of the Hands of the Cause of God, calls for, in view of the recent assumption by them of their sacred responsibility as protectors of the Faith, the appointment by these same Hands, in each continent separately, of an additional Auxiliary Board, equal in membership to the existing one, and charged with the specific duty of watching over the security of the Faith, thereby complementing the function of the original Board, whose duty will henceforth be exclusively concerned with assisting the prosecution of the
Ten Year Plan."It is almost inconceivable to imaghe vzhat state the Bahá'í world would have been plunged into after Shoghi Effendi's death if he had not referred in these terms to the Hands of the Cause, and if he had not so clearly charged the National Assemblies to collaborate with the Hands in their rrimary function as protectors of the Faith.
Can we not discern, in these last messages, a black cloud the size of a man's hand on the horizon?
It was the duty and right of Shoghi Effendi, explicitly stated in the Master's Will, to appoint the Hands of the Cause. With one exception he made only posthumous appointments during the first thirty years of his ministry. it was the highest honour he could confer on a believer, living or dead, and he so named many Baha'is, East and West, after their death; the most outstandhg cf these was Martha Root, whom he charaoteri7ed as the foremost Hand raised no in the first century of the Faith since the inception of its Formative Age. The one exception was Amelia Collins. He cabled her on November 22, 1946: "Your magnificent international services exemplary devotion and now this signal service impel me inform you your elevation rank Hand Cause PahA'u'115h.
You are fr-st be told this honour in lifetime. As to time announcement leave it my discretion", It was the custom of Shoghi Effendi to inform each Hand of his elevation to this position at the time he made public his choice.
Three of them, Fred Schopflocher and Mfis~ Ban6ni, who were in Haifa as pilgrims at the time he made his announcement, and myself, he informed to our faces. To try to describe with what feelings of stupefaction, of unworthiness and awe the news of this honour overwhelmed the recipients of it would be impossible. Each heart received it as a shaft that aroused
Page 136an even greater love for and loyalty to the Guardian than that heart had ever held before.
The long years of preparation � outside in the body of the Baha world through the erection of the machinery of the Administrative Order, inside its heart through the erection of the superstructure of the Shrine of the Báb and the general consolidation of the World Centre � had involved the creation of a Spot suitable to form the "focal centre", as Shoghi Effenc!i termed it, of the mightiest institutions of the Faith.
This Spot was no less than the resting-places of the mother, sister and brother of 'Abdu'l-Bahá, those "three incomparably precious souls", as he called them, "who, next to the three Central Figures of our Faith, tower in rank above the vast multitude of the heroes, Letters, martyrs, hands, teachers and administrators of the Cause of Bahá'u'lláh."
It had long been the desire of the Greatest Holy Leaf to lie near her mother, who was buried in 'Akka, as was her brother, Mihdi. But when Bahiyyili Kh6num passed away in 1932 she had been befittingly interred on Mt. Carmel near the Shrine of the BTh. Shoghi Efl'endi conceived the idea of transferring the remains of her mother and brother, so unsuitably buried in 'Akka, to the vicinity of her resting-place and in 1939 he ordered in Italy twin marble monuments, similar in style to the one he had erected over her own grave.
The American Assembly, on December 5th, received the following cable from
Shoghi Effendi: "Blessedremains Purest Branch and Master's mother safely transferred hallowed precincts
Shrines Mount Carmel.Long inflicted humiliation wiped away. Machinations Covenant-breakers frustrate plan defeated. Cherished wish Greatest Holy Leaf fulfilled. Sister brother mother wife 'Abdu'l-Bahá reunited one spot designed constitute focal centre Bahá'í Administrative
Institutions at Faith'sWorld Centre. Share joyful news entire body American believers. Shoghi Rabbani."
The signing of the Guardian's full name was required as we were at war and all correspondence was censored.
The exquisite taste and sense of proportion, so characteristic of everything the Guardian created, is nowhere better reflected than in the marble monuments he erected over the four graves of these close relatives of 'Abdu'l-Bahá
BaWL Designed in Italyaccording to Shoghi Effendi's own instructions and executed there in white Carrara marble, they were shipped to Haifa and placed, in the decade between 1932 and 1942, in their predestined positions, around which he constructed the beautiful gardens which are commonly referred to as the "Monument Gardens" and which he evolved into the fulcrum of that arc on Mt. Cannel about which are to cluster in future the International institutions of the Faith.
At last Shoghi Effendi, so ~owerfu11y guided from on high, had succeeded in establishing his "focal Centre". But it was not until over fourteen years later that he was in a position to inform the Bahá'í world that he was now taking a step which would "usher in the establishment of the World Administrative Centre of the Faith on Mt. Carmel � the Ark referred to by Bahá'u'lláh in the closing passages of His Tablet of Carmel". This step was none other than the erection of an international
Bahá'í Archives.Shortly after the addition of three rooms to the Báb's Shrine, in the early thirties, Shoghi Effendi had established an Archives at the World Centre, housed temporarily in these quarters and based on the precious relics of both Bahá'u'lláh and 'Abdu'l-Bahá which were already in the possession of the Master's family and many of the old Baha living in Palestine.
As the Bahá'ís learned more about these Archives and the pilgrims visited them in increasing numbers and saw how safely historic and sacred material was preserved, how beautifully exhibited, how reverently displayed, they began to send from Persia truly priceless articles associated with the three Central Figures of the Faith as well as its martyrs and heroes.
Amongst these mast welcome additions were objects belonging to the BTh, contributed by the Afn6ns, which greatly enriched the collection.
It xvas in 1954, during the first year of the World
Crusade, that ShoghiEffendi decided to start on what he said was "the first of the major edifices destined to constitute the seat of the World Ball Administrative Centre to be established on Mt. Carmel". His choice fell on a building he considered both urgently needed and feasible, namely, one to house the sacred and historic relics collected in the J-Ioiy Land which were dispersed at that
Page 137THE GUARDIAN OF THE BAHÁ'Í FAITH 137
time throughout six rooms in two separate buildings.
By Naw-Riiz 1954, the excavation for its foundations had begun. Shoghi Effendi was, in choosing his initial design for buildings of the importance he had in mind, guided by three things: it must be beautiful, it must be dignified, and it must have a lasting value and not reflect the transient (and to him for the most part very ugly) style of modern buildings being erected in an age of experimentation and groping after new forms.
He was a great admirer of Greek architecture and considered the Parthenon in Athens one of the most beautiful buildings ever created; he chose the proportions of the Parthenon as his model, but changed the order of the capitals from Done to Ionic. After his many suggestions had been incorporated in the final design Shoghi Effendi approved it and what he described as "this imposing and strikingly beautiful edifice" was completed in 1957. It had cost approximately a quarter of a million dollars and was, like the Shrine of the BTh, ordered in Italy, entirely carved and completed there, and shipped to Haifa for erection; not oniy was each separate stone numbered, but charts showing where each one went facilitated its being placed in its proper position. Except for the foundations and reinforced cement work of floor, walls and ceiling, it would not be incorrect to say it was a building fabricated almost entirely abroad and erected locally.
In his last Rhjv6n Message to the Baha World Shoghi Effendi's satisfaction with the Archives building he had chosen and erected is dearly reflected; after announcing its completion he wrote that it is "contributing, to an unprecedented degree, through its colourfulness, its classic style and graceful proportions, and in conjunction with the stately, golden-crowned Mausoleum rising beyond it, to the unfolding glory of the central institutions of a World Faith nestling in the heart of God's holy
Mountain."In a message addressed to the Baha world on November 27, 1954 � linked by the Guardian once again to the anniversary of his beloved Master's passing � Shoghi Effendi dwelt on the significance of this building: "The raising of this Edifice will in turn," he goes on to say, "herald the construction, in the course of successive epochs of the Formative Age of the Faith, of several other structures, which will serve as the adminis trative seats of such divinely appointed institutions as the Guardianship, the Hands of the Cause, and the Universal House of Justice. These Edifices will, in the shape of a far-flung arc, and following a harmonizing style of architecture, surround the resting-places of the Greatest Holy Leaf, of her brother, ... and of their mother ..."
So great was the importance Shoghi Fifendi attached to this "arc", the lines of which he had studied very carefully on the ground and which sweeps around on the mountain in the form of a gigantic bow, arched above the resting-places of 'Abdu'l-Bahá'í closest relatives, and on the right side of which now stands the Archives, that he announced its completion in his last RiK1v~tn Message in 1957: "the plan designed to insure the extension and completion of the arc serving as a base for the erection of future edifices constituting the World Bahá'í Administrative Centre, has been successfully carried out."
* * * Underlying, reinforcing, and indeed often making possible such major undertakings as the erection of the superstructure of the Báb's Shrine, the construction of the Archives, the building of the terraces on Mt. Carmel, and many other activities, was the purchase of land, both in Haifa and Baha; it was a task to which the Guardian attached zreat importance and which he pursued throughout all the years of his ministry.
Before he passed away he had succeeded in creating great protective rings of land around the holiest of all Shrines, Bahá'u'lláh's Tomb, and around the resting-places of the Báb, 'Abdu'l-Bahá, His mother, sister and brother.
In addition to this he had chosen and directed the rurchase of the land on Mt. Carmel which would serve as the site of the future Baha Temple to be erected in the Holy Land. If we consider that at the time of 'Abdu'l-Bahá'í passing the area of Baha properties on Mt. Carmel probably did not exceed 10,000 square metres, and that Shoghi Effendi had, by 1957, raised this to 230,000 square metres, and that in Bahá'í the comparable figures would be 1,000 square metres for 1921 and 257,000 square metres for 1957, we get an idea of his accomplishments in this one field alone. Through the generosity of individual Baha'is, through their bequests, through their response to his appeals in times of crisis, through the
Page 138Shoghi Effendi at the time he became Guardian of the Bahá'í Faith in 1921; taken in the garden of 'Abdu'l-Bahá'í home in Haifa.
Page 139THE GUARDIAN OF THE BAHÁ'Í FAITH 139
use of funds he held at the World Centre, Shoghi Effendi succeeded in purchasing land on the scale reflected by these figures and thus metamorphosed the situation of the Faith at its World Centre.
In May 1931 the Guardiancabled the National Spiritual Assembly of the Bahá'ís of the United States and
Canada: "American Assemblyincorporated as recognized religious body in Palestine entitled hold property as trustees American believers.
Mailing title deed property already transferred their name. Prestige Faith greatly enhanced its foundations consolidated love". This was the first step in constituting Palestine Branches � which were later changed to israel Branches � of various National Assemblies and registering in their names properties owned in the Holy Land. Although the power of disposing of these properties was entirely vested locally at the World Centre, the prestige of the Faith was greatly enhanced by this move, its Holy Places were buttressed and safeguarded, its world character emphasized in the eyes of the authorities, and national B~ MN communities were encouraged and strengthened.
At the time of Shoghi Effendi's passing he had already established nine of these Branches, namely, the United States, Canada, Australia, New Zealand, the British Isles, IrAn, P6kistdn, Alaska and that of the National Spiritual Assembly of the Bahá'ís of India and Burma.
When Shoghi Effendi had built the three additional rooms of the Shrine of the BTh and completed the restoration of the Mansion of Bahá'u'lláh, thus producing local, tangible evidences of the strength of the Bahá'í Community, and had demonstrated to the British authorities, through the victories won over the Covenant-breakers, that he had the solid backing of Bahá'ís all over the world, he set about procuring for the Bahá'í Holy Places exemption from both municipal and government taxes. It was not as difficult to get a building, obviously a place of sacred assoc~at~on and visited by pilgrims, exempted from taxes as it was to secure similar exemption for the steadily increasing area of land owned by the Faith, most of which was registered in the names of individuals. Because of this the ultimate exemption from all forms of taxation, including customs duty, which Shoghi Effendi obtained for the Bahá'í buildings and holdings throughout the coun try, was truly a great achievement. The victories in this field were all won in the days of the British Mandate, the Israeli Government accepting the status achieved by the Bahá'ís before the new State was formed in 1948.
On May 10, 1934, Shoghi"Prolonged negotiations Palestine authorities resulted exemption from taxation entire area surrounding dedicated Shrines Mount Carmel" and indicated that lie considered this step tantamount to "securing indirect recognition sacredness
Faith International CentreBy thus reading the pleasant tail end of events one does not get any idea of what Shoghi Effendi went through b~ connection with purchasing, exempting from taxes and safeguarding the properties at the World Centre. In a cable to the American National Assembly, of March 28, 1935, one of iimumer-able examples of what took place is given: "Contract for purchase and transfer to Palestine
Branch American AssemblyDumPs property situated centre area dedicated to Shrines on Mount Cannel signed. Four year litigation involving Bahá'í World's petitions Palestine High
Commissioner abandoned. OwnersWill Arnericaui believers unitedly contribute one thousand pounds before end of May and remaining one thousand within nine months. Am compelled appeal entire body American Community subordinate national interests of Faith to its urgent paramount requirements at its World Centre," to which the American Assembly replied, two days later, that the
American Baha Community"will with one heart fulfil glorious privilege conferred upon it by beloved Guardian".
So many times Shoghi Effendi referred to the Holy Land as the "heart and nerve centre" of t'ne Faith.
To protect it, develop it, and noise abroad its glory was part of his function as its Guardian.
In addition to his official contacts with government and municipal authorities he maintained courteous and. friendly relations with many nonBahA'is, of prominence and otherwise.
The catholicity of spirit which so strongly characterized the Guardian, his complete lack of any breath of prejudice or fanaticism, the sympathy and courtesy that distinguished him so strongly,
Page 140are all reflected in his letters and messages to such people. He carried on a lengthy correspondence, during the earliest years of his ministry, with
Grand Duke Alexanderof Russia, whom it was obvious, from the tone of his letters, he liked.
He addresses him as: "My true brother in the service of God!", "My dear brother in the love of God!" The Grand Duke was very interested in a movement called the "Unity of Souls" and Shoghi Effendi encouraged him: "I am more and more impressed", he writes, "by the striking similarity of our aims and principles and I beseech the Almighty to bless His servants in their service to the cause of suffering humanity."
The Grand Duke, in a letter to the Guardian writes: ". I must confess to you, my dear brother and fellow worker, that in my modest work occasionally I feel discouraged. the power of evil forces under the influence of which the majority of humanity is living, is appalling." Shoghi Effendi answers this most beautifully: I assure my dear fellow-worker in the service of God, that I too feel oftentimes overwhelmed by the rising wave of selfish, gross materialism that threatens to engulf the world, and I feel that however arduous be our common task we must persevere to the very end and pray continually and ardently that the ever-living spirit of God may so fill the souls of men as to cause them to arise with new vision for the service and salvation of humanity. Prayer and individnal persistent effort, I feel, must be given greater and wider prominence in these days of stress and gloom..
Shoghi Effendi was in touch not only with Queen Marie of Rumania and a number of her relatives, but with other people of royal lineage, such as Princess Marina of Greece who later became Duchess of Kent, and Princess Kadria of Egypt. To many of these, as well as to men of such prominence as Lord Lamington, a number of former High Commissioners for Palestine, Orientalists, wAver-sity professors, educators and others, Shoghi Effendi was wont to send copies of the latest Bahá'í World volumes or one of his own recently published translations, with his visiting card enclosed.
He was always very meticulous � as long as the relationship was one of mutual courtesy and esteem � to send messages of condolence to acquaintances who had suffered a bereavement, expressing his "heartfelt sympathy" at that person's "great loss". Such messages, often sent as cables or wires, deeply touched those who received them and gave him a reputation among them which belied the picture of him the Covenant-breakers did their best to create. He also often congratulated people on the occasion of a marriage or a promotion.
In addition to these personal relationships Shoghi Effendi had far more contact with certain non-Bah&i organizations than is commonly supposed. This was particularly true of the Esperantists, whose whole object was to bring about the fulfilment of the Bahá'í principle that a universal auxiliary language must be adopted in the interests of Wofid Peace.
We have copies of his personal messages to the Universal Congress of Esperantists held in 1927, 1928, 1929, 1930 and 1931, and he no doubt sent many messages of a similar nature at other times. Shoghi Effendi not only responded warmly when there was any overture made to him, but often took the initiative himself in sending Bahá'í representatives, chosen by him, to various conferences whose interests coincided with those of the Baha. We thus find him writing to the Universal Esperantist Association, in 1927, that Martha Root and Julia Goldman will attend their Danzig Congress as official Bahá'í representatives, and that he trusts this "will serve to strengthen the ties of fellowship that bind the Esperantists and the followers of Bahá'u'lláh, one of whose cardinal principles is the adoption of an international auxiliary language for all humanity." In his letter addressed to the delegates and friends attending this nineteenth Universal Congress of Esperantists he writes: My dear fellow workers in the service of humanity, I take great pleasure in addressing you and wishing you.., from all my heart the fullest success in the work you are doing for the promotion of the good of humanity.
It will interest you, I am sure, to learn that as the result of the repeated and emphatic admonitions of 'Abdu'l-Bahá His many followers even in the most distant villages and hamlets of Persia, where the light of Western civilization has hardly penetrated as yet, as well as in other lands throughout the East, are strenuously and
Page 141THE GUARDIAN OF THE BAHÁ'Í FAITH 141
enthusiastically engaged in the study and teaching of Esperanto, for whose future they cherish the highest hopes The Guardian himself was held in high esteem by many people working for ideals similar to those the Baha cherish. Sir Francis Younghusband, in 1926, wrote to him in connection with the "World Congress of Faiths": "Now I wish to ask a great favour of you. Once more I want to try and persuade you to come to England to attend the Congress. Your presence here would carry great influence and would be highly appreciated. And we would most willingly defray the expenses you might be put to." The Guardian declined this invitation, but arranged for a Baha paper to be presented. His own plans and work precluded him, he fe't from opening such a door.
In 1925 the Zionist Executivein Jerusalem invited him to attend an event in connection with the establishment of a university there. Shoghi Effendi wired them, on
April 1st:"Appreciate kind invitation regret inability to be present. Baha hope and pray the establishment of this seat of learning may contribute to the revival of a land of hallowed memories for us all and for which 'Abdu'l-Bahá cherished the highest hopes." To this message they replied in cordial terms: "Zionist Executive much appreciate your friendly message and good wishes we trust that newly established university may contribute not only advancement of science and learning but also to better understanding between men which ideal is so well served by Baha'is."
Twenty-five years later the tie established is still there: "The Hebrew University was very gratified indeed to receive your check for �100. � as the contribution from
His Eminence Shoghi EffendiRabbani towards the work of this institution We were happy to know that His Eminence is aware of the important work that the University is doing and to receive this generous token of appreciation from him A cable of Shoghi Fifendi, sent to India in December 1930, is of particular interest because it shows how, up to the very end of her life, he would tenderly include the Greatest Holy Leaf in messages that seemed particularly suitable:
"Convey to Indian Asians sister and myself our genuine profound interest their deliberations.
May Almighty guide bless their high endeavours".Aside from this wide correspondence with prominent individuals as well as various Societies, Shoghi Effendi was wont to receive in his home the visits of many distinguished people, such as Lord and Lady Samuel; Sir Ronald Storrs, another friend of 'Abdu'l-Bahá Moshe Sharett, later to become one of Israel's most loved and prominent officials; Professor Norman Bentwich and many writers, journalists and notables.
However important were such contacts and exchanges as these, undoubtedly the most important of all such relations was that which the Guardian had with officials at the World Centre, xvhether under British rule during the Mandate in Palestine or later after the War of Independence and the establishment of the State of Israel.
In all his relationships with both government and municipal oflicials Shoghi Effendi sought from the very beginning to impress upon them that the Faith was an independent religion, universal in character, and that its permanent World Spiritual and Administrative Centre was situated in the Hoiy Land. He spent thirty-six years winning from the authorities the recognition and rights that such a status entitled the Bahá'í Faith to enjoy, one aspect of which was that he himself should receive the treatment on official occasions which was his due as the hereditary Head of such a Faith.
The Guardian was on very friendly terms with Colonel Symes, who was none other than that Governor of Phoenicia who spoke at the Master's funeral and attended the fortieth-day meeting in I-us home. It had been to Colonel Syrnes that Shoghi Effendi had written, on April 5, 1922, at the time of his withdrawal: "As I am compelled to leave Haifa for reasons of health, I have named as my representative during my absence, the sister of 'Abdu'l-Bahá, Bahá'í KIh&num" and goes on to say: "To assist her to conduct the affairs of the Baha Movement in this country and elsewhere, I have also appointed a committee of the following Baha [eight men of the local community, three of them the sons-in-law of 'Abdu'l-Bahá The Chairman of this Committee, to be soon elected by its members, with the signature of Bahá'í KMnum has my authority to transact
Page 142any affairs that may need to be considered and decided during my absence. I regret exceedingly to be unable to see you before my departure, that I may express more adequately the satisfaction that I feel to know that your sense of justice will safeguard the interests of the Cause of Bahá'u'lláh whenever called upon to act."
The cordial relations between Syrnes and Shoghi Effendi and the esteem he evidently had for the character of the Governor are reflected in the letter he wrote to him upon his return: "It is my pleasant duty to inform you of my return to the Holy Land after a prolonged period of rest and meditation and of my assumption of my official functions", and goes on to say: "I had felt after the passing of my beloved Grandfather too exhausted, overwhelmed and sorrowful to be able to conduct efficiently the affairs of the Baha Movement. Now that I feel again restored and refreshed and in a position to resume my arduous duties, I wish to express to you on this occasion my heartfelt gratitude and appreciation for the sympathetic consideration you have shown towards the Movement during my absence." The letter contains, in the next paragraph, an unusual warmth of feeling: "It is a great pleasure and privilege for me to be enabled to renew-my my acquaintance with you and Mrs. Symes which I am confident will in the course of time grow into warm and abiding friendship."
Shoghi Effendi ended it with his "kind regards and best wishes" and simply signed it "Shoghi". The exchange of correspondence with Colonel Syrnes � who later was knighted, and became Governor-General of the SfidAn before and during the second World War � went on for many years, even after his retirement.
Another official, whose position, though not so high, involved directly the affairs of the Baha Community at its World Centre, was the District
Commissioner. Duringthose years when Shoghi Effendi was beginning to seek recognition for the Faith in tangible privileges, Edward Keith-Roach, G.t.E., held this office. Although a man of an entirely different calibre from Colonel Symes he was nevertheless friendly and helpful and seemed to be fond of Shoghi Effendi, whose correspondence with him runs from 1925 to 1939. Keith-Roach, undoubtedly because he knew the higher authorities would approve, was at times very cooperative not only in facilitating and expediting Shoghi Effendi's work, but in making suggestions which the Guardian sometimes carried out. The first copy we find of a letter from Shoghi Effendi to him is so simple and yet so typical of the warmth with which the Guardian invariably responded to other people's overtures when they were made in the right spirit, that I cannot refrain from quoting it. It was dated simply
"Haifa, 251225"Roach: I am touched by your welcome message of goodwill and greeting and I hasten to assure you that I fully reciprocate the sentiments expressed in your letter. With best wishes for a happy Christmas, I am yours very sincerely,
Shoghi Rabbani".there are invitations for them to have tea with him in the gardens on Mt. Carmel, in Colonel Symes's case the invitation sometimes included Mrs. Symes. It was not oniy Shoghi Effendi's way of extending some hospitality to these officials, but served to show them, by bringing them into the midst of the Baha property, the latest developments and the most recent extension of the gardens and, I have no doubt, he made use of their presence to point out to them his future plans and seek their sympathetic support.
Immediately upon his return to the Holy Land after the Master's passing, Shoghi Effendi pursued the policy of keeping the authorities informed, locally and particularly at the seat of Government in Jerusalem not oniy of his plans, but his problems and various crises that arose, stich as the seizure of the keys of Bahá'u'lláh's Shrine in Baha and His House in Bag~d6d, as well as the persecutions and injustices the Faith was suffering.
Commencing with his first letter to the High Commissioner, Sir Herbert Samuel, the friend of 'Abdu'l-Bahá, written on January 16,
1922, Shoghi Effendimaintained this contact with the government untiL the end of his life, first with the British and later with the Jewish representatives.
When Shoghi Effendi left Palestine, so crushed and ill, in the spring of 1922, he had informed Sir Herbert of the measures he had taken to protect the Cause during his absence; after his return to Haifa on December 15th of that same year, he had wired Sir Herbert, on the
Page 143THE GUARDIAN OF THE BAHÁ'Í FAITH 143
19th: "Pray accept my best wishes and kind regards on my return to Holy Land and resumption of my official duties."
In May 1923 we find Shoghi Effendi keeping both the Governor of Haifa and the High Conrniissioner informed of events, for in a letter to the former he writes that the "haifa Bahá'í Spiritual Assently" has been "officially reconstituted and will, in conjunction with me, direct all local affairs in this region I have lately informed
HE. the High Commissionerof this matter The letter he referred to, dated April 21st, had stated that he enclosed a copy of his recent circular letter to the Baha communities in the West, similar to one written in Persian to the Ba1A'i communities in the East, "As you had expressed in your last letter to me the desire to learn of the measures that have been taken to provide for the stable organization of the Baha Movement...
I shall be oniy too glad to throw further light on any point which your Excellency might desire to raise in connection with the enclosed letter, or regarding any other matter bearing upon the interests of the Movement in general."
It is impossible to go into the details of the thirty-six years of Shoghi Effendi's relations with the authorities, first of Palestine and later of Israel. That he succeeded in winning and maintaining their good will, their cooperation in his various undertakings at the World Centre, and their recognition of that Centre as the historic heart of the Bahá'í Faith entitled to enjoy the same rights as other Faiths in the Holy Land � indeed, in some respects to enjoy greater rights � all this in the face of the continuous mischief stirred up by various enemies who, whether overtly or covertly, consistently opposed every step he took is a tribute to the extraordinary wisdom and patience that characterized Shoghi Effendi's leadership of the Cause of God.
V/hen Sir Herbert Samuel'sterm of office was drawing to a close the Guardian sent to him, on June 15, 1925, one of those messages that so effectively forged links of good xviii with the government, expressing his own and the Baha abiding sense of gratitude and deep appreciation of the "kind and noble attitude which Your Excellency has taken towards the various problems that have beset them since the passing of 'Abdu'l-Bahá The Bahá'ís remembering the acts of sympathy and good will which the Palestine Administration under your guidance has shown them in the past, will confidently endeavour to contribute their full share to the material prosperity as well as the spiritual advancement of a land so sacred and precious to them all."
Sir Herbert replied to this letter in the following terms: ". I have been happy during my five years of office to maintain very friendly relations with the Baha Community in Palestine and much appreciate the good will which they have always shown towards the Administration and to myself."
When, in 1929, there was an outbreak of trouble in Palestine, vie find the Guardian writing to the then High Commissioner, Sir John Chanallor, on September 10th a highly significant letter:
Your Excellency:I have learned with profound regret of the lamentable occurrences in Palestine, and hasten, while away from home, to offer Your Excellency my heartfelt sympathy in the difficult task with which you are faced.
The Baha Community of Palestine, who, by reason of their Faith, are deeply attached to its soil truly deplore these violent outbursts of religious fanaticism, and venture to hope that, as the influence of Bahá'í ideals extends and deepens, they may be enabled in the days to come to lend increasing assistance to your Administration for the promotion of the spirit of good will and toleration among the religious comnmnities in the Holy Land.
I feel moved to offer Your Excellency in their behalf the enclosed sum as their contribution for the relief of the suffering and needy, irrespective of race or creed It was during that same year of 1929, that Shoghi Effendi, through the instrumentality of a formal petition to the government made by the Bahá'í Community of 1-laifa on May 4th, succeeded in obtaining for it permission to administer according to Bahá'í law the affairs of the Community in such matters of personal status as marriage, thus placing it, in this regard, on an equal footing with the Jewish, Muslim and
Christian Communitiesin Palestine. Shoghi Effendi hailed this as "an act of tremendous sig
Page 144nificance and wholly unprecedented in the history of the Faith in any country". The Guardian's own exclusively Bahá'í marriage was registered and became legal as a result of this recognition he had won for the Faith.
One of the men who occupied the important office of High Commissioner during these years when the Cause was beginning to win in such tangible 'ways recognition for its independent status, was Sir Arthur Wauchope, a man who, like Colonel Symes, had a personal liking for Shoghi Effendi and who, one suspects, understood how heavy the burden was that rested on the shoulders of the young man who was the Head of the Bahá'í Faith. It was during the period of his administration � which partly coincided with the time Keith-Roach was District Conirnis-sioner in Haifa � that some of the greatest victories in winning concessions from the authorities took place, the most important of these, next to the right of th& Community to obey some of its own laws governing personal status, being the exemption from taxation of the entire area surrounding the Shrine of the BTh on Mt. Carmel.
Unlike most High Commissioners, Sir Arthur seems to have met Shoghi Effendi personally as he refers to this in some of his letters.
In one of them, dated June 26, 1933, Sir Arthur states: "I have received your letter of the 21st June and I hasten to write to thank you for it and to assure you that when the case you mention is referred to me for a decision under the Palestine (Holy Places) Order in Council, it will receive a most careful consideration. I have also received the 'Bahá'í World' for 1930 � 32. I am most grateful to you for this extremely interesting book.
I hope to have the pleasure of another visit to the beautiful Gardens on the hillside outside Haifa."
On March 13, 1934, Shoghi Effendi wrote to him: As the case recently referred to Your Excellency concerning the Bahá'í Shrines on Mt. Carmel has vital international importance, I have asked Mr. � to come to Palestine to confer with me about it. I would greatly appreciate Your Excellency's kindly according him an interview in order to clarify one or two points which I do not quite understand and upon which my future action in this matter depends."
On May 1st of that same year Shoghi Effendi again wrote to him: "I deeply appreciated the kind message of sympathy and support for the projected plan of the Baha Community to beautify the slopes of Mt. Carmel which you sent to me through Mr. � It greatly encouraged me.
Unfortunately there are strong and influential interests that are seeking to obstruct the plan. These are in part merely real estate speculators who, in their shortsightedness, are doing their utmost to develop the northern slope of Mt. Carmel for their immediate benefit. More difficult and dangerous for our plan however are those who definitely seek to frustrate the efforts of the followers of Bahá'u'lláh in anything that they may undertake. We believe that these people were back of the case brought against us by the Domets [DumP],
for example, and it was for that reason that we felt justified in our endeavour to have it withdrawn from the jurisdiction of the courts and submitted to Your Excellency's personal consideration. With kind regards and renewed expression of my warm appreciation of Your Excellency's sympathy and support The case in question, which involved four years of litigation, was finally abandoned and in 1935 a contract for the purchase of the Dun-ut land was signed and Shoghi Effendi cabled the National Assembly in America that he was planning to register it in the name of their Palestine Branch. It is interesting to note that to the Bahá'ís he transliterated the name, but not to the High Commissioner.
Shoghi Effendi had been endeavoring for some time to obtain exemption from taxation on Baha properties surrounding the BTh's Shrine and had finally received nexvs this had been granted.
Behind the formal lines of this letter to Sir Arthur, written on May 11,1934, his inner jubilation over this victory can be sensed: Your Excellency, The gratifying news has just come to me from the
District Commissionerof Haifa that the petition for exemption from tax~ ation of the Baha property holdings on Mt. Cannel has been granted by the Government.
I hasten to express to Your Excellency for theand myself our deep appreciation of the sympathetic and effective interest which Your Excellency has taken in the matter and which I know must have contributed in
Page 145THE GUARDIAN OF THE BAnAl FAITH 145
large measure to this outcome. And I venture to hope for the continuation of Your Excellency's sympathetic support in our plan to gradually beautify this property for the use and enjoyment of the people of Haifa, for which this action of the Government flow opens the way.
To this letter Sir Arthur replied in person, five days later: Dear Shoghi Effendi, Thank you for your letter of May 11th and the kind words it contains. I have always had great sympathy with your project for beautifying the slopes of Mt. Carmel and I hope this exemption will help you in carrying on your fine worK.
Yours very sincerely,In another letter the High Commissioner wrote: "I am most grateful to you for your kind present of the 'Dawn Breakers'.
I shall read the book with much interest, for you know how the wonderful story stirred me when I first heard it in Persia.
The book is charmingly produced and the illustrations and reproductions add to its attraction. Again with very many thanks for your kind thoughts and welcome gift There are similar letters thanking the Guardian for Gleanings and Bahá'í World. The last letter, written in February 1938, by this man, who through his high office assisted Shoghi Effendi in winning a major victory at the World Centre of the Faith, was typical of his courteous kindness: .... I had every intention of visiting you in Haifa, where I hoped to see the progress you had made with your garden and say goodbye in person.
Unfortunately the many calls on my time made this impossible, so I take this opportunity of bidding you farewell and expressing my best wishes to the Baha Community."
At the bottom of the letter he added by hand, "I hear your garden is growing more beautiful every year.
At the time when the Mandate drew to its close and the troubled people of Palestine were preparing to fight it out, the United Nations appointed a Special Committee on Palestine, headed by Justice Emil
Sandstrorn. On July 9thhe wrote to Shoghi Effendi from Jerusalem, stating that tinder the terms or reference of this committee it was charged with giving most careful consideration to the religious interests in
Palestine of Is1~rn, Judaismand Christianity, and goes on to say: "I should appreciate it if you would advise me whether you wish to submit evidence � in a written statement on the religious interests of your Community in Palestine."
Because of the historic importance to Bahá'ís of Shoghi Effendi's reply to this letter, I quote it in full: Mr. Justice Emil Sandstrom,
Chairman.Your kind letter of July 9th reached ire and I wish to thank you for affording inc the opportunity of presenting to you and your esteemed colleagues a statement of the relationship which the Bahá'í Faith has to Palestine and our attitude towards any future changes in the status of this sacred and much disputed land.
I am enclosing with this letter, for your information, a brief sketch of the history, aims and significance of the Bahá'í Faith, as well as a small pamphlet setting forth its views towards the present state of the world and the lines on which we hope and believe it must and will develop.
The nosition of the Bahá'ís in this country is in a certain measure unique: whereas Jerusalem is the spiritual center of Christendom it is not the administrative center cf either the Church of Rome or any other Christian denomination. Likewise although it is regarded by Moslems as the spot where one of its most sacred shrines is situated, the i-Ioiy Sites of the Mitammadan Faith, and the center of its pilgrimages, are to be found in Arabia, not in Palestine. The Jews alone offer somewhat of a parallel to the attachment which the Bahá'ís have for this country inasmuch as Jerusalem holds the remains of their Holy Temple and was the seat of both the religious and political institutions associated with their past history. But even their case differs in one respect from that of the Baha'is, for it is in the soil of Palestine that the three central Figures of our religion are buried and it is not oniy the center of Baha pilgrimages from all over the world but a1so the permanent seat of our Administrative Order, of which I have the honor to be the Head.
Page 146The Bahá'í Faith is entirely nonpolitical and we neither take sides in the present tragic dispute going on over the future of the Holy Land and its peoples nor have we any statement to make or advice to give as to what the nature of the political future of this country should be. Our aim is the establishment of universal peace in this world and our desire to see justice prevail in every domain of human society, including the domain of politics.
As many of the adherents of our Faith are of Jewish and Moslem extraction we have no prejudice towards either of these groups and are most anxious to reconcile them for their mutual benefit and for the good of the country.
What does concern us, however, in any decisions made affecting the future of Palestine, is that the fact be recognized by whoever exercises sovereignty over Haifa and Acre, that within this area exists the spiritual and administrative center of a world Faith, and that the independence of that Faith, its right to manage its international affairs from this source, the right of Bahá'ís from any and every country of the globe to visit it as pilgrims (enjoying the same privilege in this respect as
Jews, Moslems and Christiansdo in regard to visiting Jerusalem), be acknowledged and permanently safeguarded.
The Sepulchre of the BTh on Mt. Carmel, the Tomb of 'Abdu'l-Bahá in that same spot, the Pilgrim Hostel for oriental Bahá'ís in its vicinity, the large gardens and terraces which surround these places (all of which are open to visits by the public of all denominations), the Pilgrim Hostel for western Bahá'ís at the foot of Mt. Carmel, the residence of the Head of the Community, various houses and gardens in Acre and its vicinity associated with Bahá'u'lláh's incarceration in that city, His Holy Tomb at Baha'i, near
Acre, with His Mansionwhich is now preserved as a historic site and a museum (both likewise accessible to the public of all denominations), as well as holdings in the plain of Acre � all these comprise the bulk of Baha properties in the Holy Land. It should also be noted that practically all of these properties have been exempted from both Government and Municipal taxes owing to their religious nature. Some of these extensive holdings are the property of the Palestine Branch of the National Spiritual Assembly of the United States and Canada, incorporated as a religious society according to the laws of the country.
In future various other Baha'iwill hold, through their Palestine Branches, part of the International Endowments of the Faith in the Holy Land.
In view of the above information I would request you and the members of your Committee to take into consideration the safeguarding of Bahá'í rights in any recoin-mendation which you may make to the United Nations concerning the future of Palestine.
May I take this opportunity of assuring you of my deep appreciation of the spirit in which you and your colleagues have conducted your investigations into the troubled conditions of this Sacred Land. I trust and pray that the outcome of your deliberations will produce an equitable and speedy solution of the very thorny problems which have arisen in Palestine.
Yours faithfully,It must be remembered that the only oriental notable of any standing whatsoever, who had not fled from Palestine before the War of Independence, was Shoghi Effendi. This fact was not lost upon the authorities of the new State. By acts such as this, the Guardian had succeeded in impressing upon non-Bah&fs, who had no reason whatever to take him on faith alone, the sterling personal integrity and strict adherence to what he believed was the right course that characterized his leadership of the Faith of Bahá'u'lláh. Largely because of this, and a knowledge of what the Bahá'í Teachings represented, of which the avant garde of the Jewish Movement for independence were well aware, the new authorities were extremely cooperative in every way. One of their first acts, when the fighting was still going on, had been to place a notice on the Shrine of Bahá'u'lláh � inuch more isolated than the Shines in Haifa � stating that it was a Lieu Sainte or "i-{oiy Place", thus ensuring that it would be treated with respect by all Jews.
In January 1949 Mr.THE GUARDIAN OF TIlE BAHÁ'Í FAITH 147
Minister of the Provisional Government, came to Haifa on his first official visit and the Mayor naturally invited Shoghi Effendi to attend the reception being given in his honour by the Municipality. The dilemma was acute, for if the Guardian did not go, it would, with every reason, be taken as an affront to the new Government, and if he did go he would inevitably be submerged in a sea of people where any pretence at protocol would be swept away (this was indeed the case, as my father, Shoghi Effendi's representative, reported after he returned from this reception). The Guardian therefore decided that as he would not be attending, but was more than willing to show courtesy to the Prime Minister of the new State, he would call upon him in person.
With great difficulty this was arranged through the good offices of the
Mayor of Haifa, ShabatayLevy, as Mr. Ben Gurion's time in Haifa was very short and it was only two days before the first general election in the new State.
The interview took place on Friday evening, January 21st, in the private home the Prime Minister was staying in on Mt. Cannel and lasted about fifteen minutes. Ben Gurion enquired about the Faith and Shoghi Effendi's relation to it and asked if there was a book he could read; Shoghi Effendi answered his questions and assured him he would send him a copy of his own book God Passes By � which he later did, and which was acknowledged with thanks.
Typical of the whole history of the Cause and the constant problems that beset it was a long article which appeared in the leading English-language newspaper on December 20, 1948, in which, in the most favourable terms, its teachings were set forth and the station of Shoghi Effendi as its World
Head mentioned. On January28, 1949, there appeared in the letter colunm of this paper a short and extraordinary statement, signed "Baha U.N. Observer", which flatly refuted the article and asserted, "Mr. Rabbani is not the Guardian of the Bahai faith, nor its World Leader" and gave the New History Society in New York as a source of further information.
As there was no such thing as a "Baha U.N. Observer" this move was plainly inspired by the once-more hopeful band of old Covenant-breakers, who sought, at the outset of a new regime, to blacken Shoghi Effendi's reputation and divert attention from his station by referring to Abmad Sohrab's rootless group in America. At a later date, when in 1952 the Covenant-breakers in Bahá'í brought their case in the local courts against Shoghi Eflendi for the demolition of an old building near the Mansion of Bahá'u'lláh, Solirab sought, unsuccessfully, to bring pressure on the Minister of Religious Affairs to discredit the Baha claims. It was with attacks such as this, both open and covert, that the Guardian, on the threshold of a new phase in the development of the affairs of the Faith at its World Centre, once more had to contend.
It had long been the desire of Slioghi Effendi to obtain control of the Mansion at Mazra'ih, where Bahá'u'lláh had first lived when He quitted once-for-all the walls of the prison-city of 'Akka This property was a Muslim religious endowment and had now fallen vacant.
It was planned by the government to turn it into a rest home for officials. All efforts, through the departments concerned to procure this property were unavailing until Shoghi Fifendi appealed directly to Ben Gurion, explaining its significance to the Baha and his desire to have it visited by pilgrims as a place so closely associated with Bahá'u'lláh.
The Prime Minister himself then intervened in the matter and it was leased to the Bahá'ís as an historic site. Shoghi Effendi proudly informed the Bahá'í world, on December 16, 1950, that its keys had been delivered to us, by the Israeli authorities, after the lapse of more than fifty years.
The affairs of the Baha Community, in matters concerning its day-to-day dealings with the government in connection with work at the World Centre, had been placed under the jurisdiction of the Ministry of Religious Affairs and was at first handled by the head of the Department that dealt with Muslim affairs.
This Shoghi Effendi violently objected to as it implied the Faith was in some way identified with Isl6rn.
Aftei rn~ch negotiation a letter was received from the Minister of Religious
Affairs, dated DecemberHead of the Baha Faith" in which he said: .... I am pleased to inform you of my decision to establish in our Ministry a separate Department for the Bahá'í Faith.
I hope that this department will be of assistance to you in matters concerning the Baha Centre in our
State."In the name of the Ministry of Religious Affairs of the State of Israel, I wish to assure Your Eminence that full protection will be given to the Holy Places as well as to the World Centre of the Bahá'í Faith." The victory was all the more welcome, following as it did the previously mentioned court case against Shoghi Effendi brought on a technicality by the Covenant-breakers in connection with the demolition of a house adjoining the Shrine and Mansion of Bahá'u'lláh in J3ahji.
Never tired of seeking to publicly humiliate and discredit the Head of the Faith, be it 'Abdu'l-Bahá or the Guardian, they had had the temerity to summon Shoghi Effendi to appear in court as a witness. Once more, greatly concerned for the honour of the Cause at its World Centre, Shoghi Effendi appealed direct to the Prime Minister, sending as his representatives the President, Secretary-General and Member-at-Large of the International Baha Council (whom he had summoned from Italy for this purpose) to Jerusalem on more than one visit to press the strategy he himself had devised. These representations were successful and on the grounds of its being a purely religious issue it was removed by Government from the jurisdiction of the civil courts.
As soon as the plaintiffs found their plan to hunMliate Shoghi Effendi had been forestalled, they were willing to settle the case by negotiation. That the authorities and the Bahá'í Community were equally pleased by this conclusion of the matter is shown in these letters written to the Guardian by members of the Prime Minister's staff � two men to whom the Faith owed much for their sympathetic efforts on its behalf at that time: PRIME MINISTER'S OFFICE Jerusalem, 19th May, 1952.
His Eminence Shoghi Rabbani, WorldYour Eminence, I am instructed to acknowledge receipt of your letter of the 16th May addressed to the Prime Minister.
As you are no doubt aware, the dispute between yourself as the World Head of the Bahá'í Faith and members of the family of the founder of the Faith has found its solution and there is no need, therefore, to take any administrative action in order to solve the problem.
May I express to you our gratitude for your wise and benevolent attitude taken in the dispute which enabled us to impose a just and, we hope, a lasting solution on the dissident group?
The Prime Minister assures you of his personal esteem and sends you his best wishes.
Yours sincerely,The second letter was from Walter Bytan, Director-General of the Ministry for Foreign Affairs, and was written to Shoghi Effendi the following day. In it he says: ".
Having done my best throughout to be of assistance to Your Eminence in the solution of these vexing problems, I heard with great satisfaction this morning that complete agreement had been reached.
I sincerely trust that this puts an end to a period of anxiety for Your Eminence and the members of the Bahá'í Faith, and that you will now be able to proceed with your plans without further interference from any quarter."
It is significant to note that they address Shoghi Effendi as "His Eminence", a title which, though still far below what his position merited, was the one that had been introduced in the earliest days of his ministry, but never really used by any officials until the formation of the Jewish State.
The cordial nature of the relations established between the Guardian and the officials of the State of Israel encouraged Shoghi Effendi to ascertain if the President would care to visit the Baha Shrine in Haifa; when word was received that he would accept such an invitation, Shoghi Fifendi formally invited him to do so and arrangements were made for the morning of April 26, 1954, at which time, the Director of the President's Office wrote to Shoghi Effendi, the President would "be pleased to pay you an official visit". Accordingly the President and his wife arrived at the home of the Master, attended by two officials, partook of light refreshment and were presented by the Guardian with a Persian album, painted with miniatures and bound in silver, containing some photographs of the
Page 149THE GUARDIAN OF THE BAHÁ'Í FAITH 149
Shrines, as a memento of their visit. The Presidential party, with Shoghi Effendi and those who accompanied him, then proceeded to the gardens on Mt. Cannel.
It was the first time in the history of the Cause that the Head of an independent nation had ever made an official visit of this kind and it constituted another milestone in the develooment of the World Centre of the Faith. The President and his companions showed the greatest respect to the Shrine of the Báb, removing their shoes as we did, before entering it, the men keeping their hats on out of reverence as Jews for a holy place; it was a very moving moment to see President Ben Zvi standing beside Shoghi Effendi, the former with his European hat, the latter with his simple black fez, before the threshold. After a few words of explanation from Shoghi Effendi we all withdrew and walked about the gardens for a few minutes before saying goodbye in front of the Oriental Pilgrim House where the President's car was awaiting him.
On April 29th the Presidentwrote personally to the Guardian: "I should like to express my thanks for your kind hospitality and for the interesting time I spent with you visiting the beautiful Gardens and remarkable
ShrineI do appreciate the friendship which the Bahá'í Community has for Israel and it is my sincere hope that we may all live to see the strengthening of amity between all peoples on earth." On May 5th the Guardian replied to this letter in equally warm terms: ". It was a great pleasure to meet Your
Excellency and Mrs. BenZvi, and be able to show you one of our places of Bahá'í pilgrimage in Israel.. If it suits your convenience, Mrs. Rabbani and I, accompanied by Mr. Joas, would like to call upon Your Excellency and Mrs. Ben Zvi in Jerusalem..."
The time for this return call was set for the afternoon of May 26th and we had tea and a pleasant conversation with the President and his wife, in her own way as much a personality as her husband and equally nice. In the interim between these two visits Shoghi Effendi had sent to the
President some Bahá'íbooks which he had promised him and these had been acknowledged with the thanks of the President and the assurance that he would read them with great interest. Ever meticulous in all matters, Shoghi Effendi wrote on June 3rd to the President: "I wish to thank you and Mrs. Ben Zvi for your kind hospitality. Mrs. Rabbani and I enjoyed our visit with you very much, and I feel sure that this opportunity we have had of visiting with you our Bahá'í Holy Places and calling upon you in the capital of Israel has served to reinforce the bonds of affection and esteem which unite the Baha to the people and Government of Israel. With kind regards to you and Mrs. Ben Zvi Thus ended another memorable chapter in the process of winning recognition for the Faith at its World
Centre.Although the major affairs of the World Centre had usually to be handled in Jerusalem with the highest officials, much of its work needed to be transacted with the help of the municipal officials in both 'Akka and Haifa � particularly the latter. It is an interesting fact that of the many dealings with Haifa nmnicipal engineers which the Baha Community had over the years the first was in the days of 'Abdu'l-Bahá Himself when a Dr. Ciffrin had submitted to Him his design for a monumental staircase and cypress avenue leading from the old Templar Colony at the foot of Mt. Carmel up to the Mb's Shrine. The Master had not only approved of this scheme but had granted land for its realization and headed the list of subscribers to the "Báb's Monumental Stairway", as the project was called, by contributing �100.
Aside from the struggle on Shoghi Eftendi's part, carried on shrewdly and persistently, to win concessions from municipal officials as well as recognition of the unique status of the Bahá'í Faith in both Haifa and 'Akka � the twin cities harbouring its World Centre � he maintained a friendly and cooperative relationship with the Mayor of Haifa in respect to many municipal undertakings, not the least of which was the support he gave the authorities � either the Municipality, or in the early days, the District Commissioner � when there was some special need for financial help in charitable work.
Nothing could better describe Shoghi Effendi's attitude and policy in such matters than the letter he wrote, on February 7, 1923, so early in his ministry, to Colonel Syrnes: "I have just heard of the Charity Ball which Mrs. Symes is organizing to aid the poor of Haifa.
Realizing how their cause xvas consistently upheld by my beloved Grandfather, and it being my earnest endeavour to follow
Page 150The house of 'Abdu'l-Bahá in Haifa where Shoghi Effendi lived for half a century and whence, for thirty-six years as Guardian he administered the affairs of the Bahá'í Faith.
The two rooms where the Guardian lived and worked were added on to the roof; in 1937 three more were added.
Entrance to the home of 'Abdu'l-Bahá in Haifa.THE GUARDIAN OF THE BAHÁ'Í FAITH 151
in his footsteps, I beg to enclose the sum of �20 � as a contribution to the fund.. I trust you have had a very enjoyable time in Egypt, and hoping to meet you and Mrs. Symes in the near future The same sentiment is expressed with equal feeling two years later in another letter to Colonel Symes: "The perusal of your circular letter of February 16th, 1925 with reference to the establishment of the Haifa Charitable Fund has served to remind me of the keen interest 'Abdu'l-Bahá took in charitable institutions.
Animated by the same sentiment and desirous to walk in the footsteps of my beloved Grandfather, I hasten to enclose herewith the sum of �20 � towards the relief of the sufferings of the poor in Haifa."
Whenever calamity overtook the people, Shoghi Effendi responded warmly to the need. In April 1926 he wrote to the Commissioner of the Northern District: "Fully aware of the intense suffering caused by recent disturbances, and mindful of the loving care bestowed by 'Abdu'l-Bahá on the suffering and needy, I take great pleasure in enclosing the sum of �30 � as my contribution towards the relief of the poor and shelterless I shall be grateful if you will let me know from time to time if any such need arises, in whatever place and on behalf of whatever denomination." In 1927 we find him again responding to disaster by sending the Secretariat of the Government in Jerusalem �100 as his contribution to the Earthquake Relief Fund. Over the years, in large or in small amounts, he followed in the ways of the Master who had been called "the Father of the Poor".
That these contributions to various causes were warmly received is selfevident: the District Commissioner for the Northern District thanks Shoghi Effendi, in 1934, for his "most generous contribution towards the relief of distress in Tiberias" and also for his "message of sympathy which I will convey to District Commissioner of Tiberias." In 1950 we find the Chairman of the Haifa Municipal Commission, the Mayor, thanking Shoghi Effendi for the �500 "being your Eminence's generous contribution for the relief of the poor in Haifa, on the occasion of the 100th anniversary of the Martyrdom of the BAt." Almost invariably, when forwarding such contributions, the Guardian would add that they were to "be distributed equally among the needy members of all conmmnities, irrespective of their race or religion."
The general policy of the Faith in matters of charity was made abundantly clear by a letter he wrote to the Mayor of Haifa, on May 7, 1929, in which he acknowledges receiving his circular related to the prevention of mendicancy in the city of Haifa and states: "Fortunately, this is a problem which does not affect the Baha Community, as under our laws begging is strictly prohibited.
I appreciate, however, the importance and timeliness of the measure you are considering and take pleasure in enclosing a cheque to your order for �50 � in behalf of the Baha Community in anticipation of any plan that the Municipality may devise for the alleviation of poverty and the help of the needy in Haifa. You may be assured that the Community will rigidly observe any regulations that may be put into effect."
In the years when the people of Palestine and, later, of Israel were undergoing great hardships, between 1940 and 1952 alone, the Guardian gave the Municipality of Haifa over ten thousand dollars for the poor of all denominations.
In addition to such help given through government and municipal agencies he also responded to the appeals of many charities, gave individually to those he deemed worthy, and, even sometimes contributed money for some special purpose connected with the mosque in Haifa. Many times he gave contributions spontaneously, such as the �100 he donated to the
Government Lunatic Asylumin 'Akka � the former Turkish barracks � when th room occupied by Bahá'u'lláh was turned over to the custody of the Baha'is, and the sum he presented towards the construction of the Institute of Physics which the Weizrnann National Memorial was undertaking.
But this was not the only way in which he demonstrated to the local authorities his good will. Whatever demands were made of him he usually found he was in a position to respond to them most cordially.
An example of this is an exchange of correspondence with Aba Khoushy, the Mayor of Haifa, which took place in 1952. A countrywide Symposium on Problems of Illumination was to take place at the Hebrew Technical College in Haifa and would coincide with the Jewish Feast of Llanukka, the Feast of Lights. His
Page 152Worship in a letter to Shoghi Effendi informed him of this and wrote that: "I should be grateful if you too could share in our efforts to make this conference a success and would kindly issue instructions to have the beautiful Shrine of your Faith, on the Carmel slopes, illuminated festively during the week Dec. 12 � Dec. 19, 1952, inclusively."
As usual, whenever he was approached courteously, Shoghi Effendi responded warmly. On December 7th he wrote to the Mayor:
Your Worship:Your letter of November 30th has been received by me on my return from Baha, and I wish to assure you that the Bahá'í Community will be happy to cooperate in making the city of Haifa luminous and beautiful, in connection with the Symposium to be held at the Hebrew Technical College on Problems of Illumination, especially so as this Symposium will be held during Jlanukka.
I will give instructions that the period of illumination of our Shrine should be extended during these days [the Shrine was always floodlit every night at sunset for a short time], and wish also to extend though your Worship an invitation to the delegates and visitors attending the Symposium to enter the Shrine and gardens on one of the evenings when they will be touring our city, to enjoy the illumination. The necessary arrangements can be made to open the gates and Shrine for them, if we are informed in advance.
Yours sincerely,Another significant example of the spirit in which Shoghi Effendi responded to worthy causes pressed upon his attention is the cooperation he gave the 'Akka District Commissioner when in 1943 he wrote to him that he could find no place to house a children's school and would he consider leasing eight rooms in the house of 'Abbfid (a large building and a place of Bahá'í pilgrimage) for this purpose? Shoghi Fifendi permitted the school to use some of the rooms, but said he would not take any payment for them.
* * * During the years when the Guardian was building up not oniy the material, tangible assets of the Faith at its World Centre but winning for it the recognition of both the government of the country in which that Centre was situated and the municipal authorities in whose city its chief institutions were to have their permanent headquarters, he was performing at the same time a similar function abroad. Years later he defined what this had been: a triple, worldwide effort to demonstrate the independent character of the Faith, to enlarge its limits and to swell the number of its supporters.
In order, however, to accomplish this he had to have instruments and those instruments, so clearly provided for in the teachings, were the local and National Assemblies, the building blocks of its Administrative Order.
It is not surprising to find that Shoghi Iifendi characterized the period of the Faith that was ushered in after 'Abdu'l-Bahá'í ascension as the "hon Age", "the Age of Transition", "the
Formative Period". Itwas the Age in which the institutions of the Cause, whether national, local or international were being created, institutions which, the Guardian said, constitute the embryonic pattern that needs must evolve, during the Golden Age of the Bahá'í Dispensation, into a World Commonwealth.
The principles governing theestablished in the Will and Testament were defined by him during the first years of his ministry in a flood of letters to the believers all over the world in which he made clear the functions of Assemblies, their fields of jurisdiction and � what was still more essential � the spirit that must animate them if they were to fulfil their purpose in the immediate future.
The administrative institutions may be likened to the veins and arteries of the body that carry in their network the vital flow of Bahá'u'lláh's teachings to all parts of the world; through their instrumentality a recreated society, "that Christ-promised
Kingdom, that World Orderwhose generative impulse is none other than Bahá'u'lláh Himself, whose dominion is the entire planet, whose watchword is unity, whose animatinE power is the force of Justice, whose directive purpose is the reign of righteousness and truth, and whose supreme glory is the complete, the undisturbed and everlasting felicity of the whole of human kind", can be brought into being.
Page 153THE GUARDIAN OF THE BA}{A'i FAITH 153
After defining the purely mechanical technique of how Assemblies should be elected and conduct their business, the Guardian's early admonitions to them often dealt with the subject of unity; if the "watch-word" of future society was going to be "unity" it was obviously essential it should be assiduously cultivated amongst the Baha themselves.
In 1923 he wrote to one of the local Assemblies: "Full harmony and understanding among the friends, outside and within the Spiritual Assembly; implicit confidence on the part of the nonmembers in every decision passed by their elected representatives; and the determination of these to disregard their likes and dislikes and seek naught but the general interests of the Movement � these constitute the oniy and sure foundation upon which any constructive work can be built in future and prove serviceable to the interests of the Cause." His letters to National Assemblies were no less emphatic: "An active, united, and harmonious National Spiritual Assembly, properly and conscientiously elected, vigorously functioning, alert and conscious of its many and pressing responsibilities, in close and continuous contact with the international centre in the Holy Land, and keenly watchful of every development throughout the length and breadth of its ever-expanding field of work � is surely in this day of urgent necessity and paramount importance, for it is the cornerstone on which the edifice of Divine Administration must ultimately rest."
No sooner had Shoghi Effendi got national bodies properly elected and functioning � in those countries where such a step was possible � than he set about putting these bodies on an unequivocal, clear legal basis. Through his encouragement one of the great milestones in Bahá'í history was set tip in 1927, five years after he had begun to function as Guardian of the Faith. That milestone was no less than "the draftin~ and adoption of a Bahá'í National constitution, first framed and promulgated by the elected representatives of the American Bahá'í Community".
He has described this as the initial step in "the unification of the Baha World Community and the consolidation of its Administrative Order".
This document became the "charter" for all National Assemblies, was translated into such major languages in use throughout the Baha world as Persian, Arabic, French, German and Spanish, and its provisions � based on those guiding lines Shoghi Effendi himself had been providing in his interpretive writings on the teachings of the Faith and the, as he described it, "complete system of world administration implicit in the teachings of Bahá'u'lláh" � were summarized by him in the following words: "The text of this national constitution comprises a Declaration of Trust, whose articles set forth the character and objects of the national Bahá'í community, establish the functions, designate the central office, and describe the official seal, of the body of its elected representatives, as well as a set of bylaws which define the status, the mode of election, the powers and duties of both local and national Assemblies, describe the relation of the National Assembly to the International House of Justice as well as to local Assemblies and individual believers, outline the rights and obligations of the National Convention and its relation to the National Assembly, disclose the character of Bahá'í elections, and lay down the requirements of voting membership in all Bahá'í caninmnities."
The drafting of the ByLaws of the Spiritual Assembly of the Bahá'ís of the City of New York, in 1931, was likewise another great step forward in the evolution of the
Administrative Orderand was followed, a year later, by the legal incorporation of that Assembly in the
State of New York. Ofthese bylaws Shoghi Fifendi wrote that they would "serve as a pattern for every Bahá'í local Assembly in America and a model for every local community throughout the Bahá'í world."
The formulation of this prototype for all national Bahá'í constitutions, as well as the framing of bylaws suitable for any local Spiritual Assembly, laid a firm basis on which both national and local Bahá'í Assemblies could obtain incorporation or registration, according to the law of the country in which they functioned, and thus hold legal title to such endowments of the Faith as land, national and local headquarters, historic sites, and in some cases Baha Houses of Worship � steps to which Shoghi Effendi attached the utmost importance.
During 1928 the Guardian began to urge the oriental National Assemblies to form their national constitutions, patterned
Page 154on the American one, and in addition to seek recognition as religious courts empowered to administer the Baha laws on matters of personal status, such as marriage, divorce, inheritance and so on, which in many Islamic countries do not come within the jurisdiction of the usual civil courts.
All this primarily involved the battle of an independent Faith to obtain full recognition of its position in history and to be treated on an equal footing with other world religions. In the constant process of orienting the destinies of individual Bahá'í communities towards their common goal of becoming a completely unified international body, directed from a World Centre and labouring to achieve no less than the universal brotherhood of man, world peace and event Qally a world commonwealth of nations, Shoghi Effendi seized upon the formation of the United Nations as a further means of hastening the attainment of this supreme objective.
As soon as it became apparent that the framework of this international body permitted nongovernmental organizations to send their accredited representatives to various conferences convened under its auspices, Shoghi Fifendi urged what was then the National Spiritual Assembly of the Bahá'ís of the United States and Canada to apply for this status, which was obtained by that body in 1947.
At the time it made its application it submitted a Bahá'í Declaration of Human Obligations and Rights as well as a Baha Statement on the Rights of Women. A Baha United Nations Committee was appointed and a Baha observer attended United Nations sessions. As this status was very limited in scope ways and means were found by which it could be enlarged. This was achieved during the winter of 1947 � 1948 though seven National Spiritual Assemblies' authorizing the American national body to act on their behalf as their representative under the title Bahá'í International Community, duly recognized as an international organization accredited to the United Nations, a status that both enhanced the prestige of the Faith and increased the privileges of the official Bahá'í representatives who regularly attended and took part in various United Nations conferences of a type open to those enjoying such status. As new National Spiritual Assemblies were formed these too joined in and reinforced the organization representing the Baha world.
The importance ShoghiEffendi attached to this tie linking the Cause with the greatest international instrument ever forged in human history is reflected in his own words: "it marks an important step forward in the struggle of our beloved Faith to receive in the eyes of the world its just due, and be recognized as an independent World Religion. Indeed, this step should have a favourable reaction on the progress of the Cause everywhere, especially in those parts of the world where it is still persecuted, belittled, or scorned, particularly in the East."
At the time of the intense wave of persecution that swept over the Bahá'í Conmmnity of Persia in 1955 the carefully established and fostered relationship with the United Nations bore fruit; in consequence of the detailed documentation of the injuries and atrocities the followers of Bahá'u'lláh in His native land had been made to suffer, which was submitted to the Secretary-General of the United Nations, a commission was appointed by him, headed by the High Commissioner for Refugees, and instructed to contact the Persian Government and obtain formal assurance from it that the rights of the Bahá'í minority would be safeguarded. So much importance did the Guardian attach to this relationship that one of the twenty-seven listed objectives of the Ten
Year International Teachingand Consolidation Plan � the World Crusade � was the "Rein-forcement of the ties binding the Bahá'í World Community to the
United Nations."The history of the Cause, Shoghi Effendi wrote, "if read aright, may be said to resolve itself into a series of pulsations, of alternating crises and triumphs, leading it ever nearer to its divinely appointed destiny."
Although the passing of the Central Figure of the Faith � whether it was the flAb, Bahá'u'lláh or 'Abdu'l-Bahá � had inevitably precipitated a crisis, the majority of such shocks which impelled it forward were the result of the persecutions it suffered, usually, though not exclusively, at the hands of its inveterate enemies, the Muslim ecciesiastics.
During the thirty-six years of Shoghi Effendi's ministry there were repeated and violent outbreaks, locally and on a national scale, of a most brutal and bloodthirsty nature, against the followers of the Faith in Persia;
Page 155THE GUARDIAN OF THE BAHÁ'Í FAITH 155
its adherents in Turkey were suppressed, persecuted and falsely accused; its followers in Egypt were subjected to attacks upon their persons, their properties, their cemeteries and their legal rights; its adherents in Russia had their Assemblies dissolved, their Temple confiscated and were themselves, for the most part either deported or exiled; the
Bahá'í Community in Germanywas officially dissolved and its activities forbidden in June 1937, its national archives were confiscated, some of its members interrogated and even placed under arrest.
Such events caused the Guardian keen distress, took up a great deal of his time and added to the burdens of an already overburdened heart and mind. The major problem, however, was always Persia, where a "long-abused, downtrodden, sorely tried community" perpetually struggled for its very existence in the face of continual persecution. This "dearly-beloved" Community � as he so lovingly and repeatedly referred to it � preoccupied him from the earliest to the latest days of his ministry. A steady flow of communications from him poured out to its memuers and its elected national body, and in h~s communication to the Baha of the West it was the frequent subject of his solicitude, his appeals for assistance in defending it and his explanations of why this community which he said had led the Heroic Age of the Faith � was so bitterly set upon by the people of its native land.
There was a time, as indicated in his letters, when Shoghi Effendi hoped the founder of the new Pahlavi dynasty � who was introducing many much needed reforms � would speedily usher in a new phase in the development of Bahá'u'lláh's Faith in that country. In 1929 Shoghi Effendi had written that the believers there were "tasting the first fruits of their long-dreamed emancipation". It was in view of this process of reform now taking place that he had advised the National Assembly to press for permission to print books and establish a Baha
Publishing Trust. Thishaving been refused we find him cabling America in January 1932: "Urge transmit promptly through Teheran Assembly two written cornnmnications Persian Government and Shah expressing behalf American believers lively appreciation recent beneficial internal reforms, emphasizing spiritual ties binding two countries and earnestly pleading removal ban entry
Baha literature ." Shoghi Effendi'shopes, however, were shortlived; the reforms were not big enough to include a bitterly hated community and this request too was refused.
In December 1934 ShoghiTarbiyat School been permanently closed enquire and wire".
The background of this question is reflected in the answer of that Assembly to the Guardian: "Pursuant with your request on day Mb's Martyrdom both
Tarbiyat Schools Teheranwere closed therefore Ministry Education obliged close both schools and asked why we did not dissimulate.
This case might be cited as a classic example of the struggle of the Persian Bahá'ís � constantly spurred on and guided by Shoghi Effendi � to obtain at least a reasonable measure of liberty in following their own religion, which numerically was, after Islttm, the largest in the country. The Tarbiyat boys and girls School, owned and managed entirely by the Baha, had been in existence for thirty-six years. Founded in 1898, in the days of 'Abdu'l-Bahá, it had been a project dear to His heart; it had always had an excellent reputation, and although its pupils were mainly Baha'i, children of all denominations attended it. The School had always closed on the nine Baha Holy Days but now, on the flimsy pretext that the Bahá'ís belonged to a denomination not officially recognized in Persia, the Ministry of Education had suddenly required the School to remain open on these days. This meant a retreat instead of an advance in the battle for emancipation the Cause was struggling so desperately to win and Shoghi Effendi flatly refused, ordering the Assembly to close the School on the anniversary of the Báb's Martyrdom.
As he was neither willing to advise the believers to dissimulate their Faith, nor to keep the School open on Baha Holy Days, and the government refused to change its orders, the Tarbiyat School, one of the best in Persia, was closed and remains closed to the present day.
In announcing this bad news, the day after he received his answer from Tihr6n, to the Bahá'ís in that land where they enjoyed the greatest degree of freedom throughout the entire world the anger of the Guardian is reflected in every word as he pours out the
Page 156list of indignities and sufferings to which the Baha of Persia are being subjected: "Information just received indicates deliberate efforts undermine all Bahá'í institutions in Persia.
Schools in Kashan, Qazvin,several leading centres including Qazvin Kirmanshali orders issued suspend teaching activities, prohibit gatherings, close Bahá'í Hall, deny right burial in Bahá'í cemeteries.
Bahá'ís of Teheran compelled under penalty imprisonment register themselves Moslems in identity papers. Elated clergy inciting population.
National Teheran Assembly'sIn face of these wholly unwarranted blows received at a time when it could logically be expected that the more liberal policy affecting the entire country would be stretched to include the members of a Faith that since the days of Darius and his successors constituted that nation's only serious claim to fame � at such a time the Persian Baha were able to hold a convention whose delegates were sufficiently representative of the Bahá'í Community within that country to elect a National Assembly that Shoghi Effendi officially lists in his statistical pamphlets as having been formed in 1934.
The situation of the Bahá'ís in the East and particularly Persia is never really quiet, is always precariously balanced, ever ready to flare up into a violent and all-too-frequently bloody outbreak of persecution.
Repeatedly there were isolated cases of Bahá'ís being killed � some of whom the Guardian mentioned as martyrs; constantly there was a temperature of persecution, sometimes hotter here and sometimes hotter there, but always present.
To all the vicissitudes afflicting the Persian friends the Guardian responded with loving messages, with sums of money for relief, with instructions, usually to the American National Assembly, to intervene on their behalf and solicit justice in their cause.
The worst crisis, however, which the Persian Bahá'í Community experienced in the thirty-six years of the Guardian's ministry, arose in 1955, when, as he cabled, a sudden deterioration took place in the affairs of this largest community in the Bahá'í world.
In a long cable, dated August 23rd, he reported to the Hands and National Assemblies what had been taking place: Following the seizure by the authorities of the National Headquarters of the Persian believers in Tihr~n and the destruction of its large ornamental dome (a destruction during which one of the country's leading divines and a general of its army, themselves took up pickaxes and went to work), local Bahá'í administrative headquarters all over Persia were seized and occupied, the Parliament of the country outlawed the Faith, a virulent press and radio campaign was started, distorting its history, calumniating its Founders, misrepresenting its teachings, and obscuring its aims and purposes � following all this a series of atrocities was perpetrated against the members of this sorely tried community throughout the entire country. In his summary of the terrible damage done and the "barbarous acts" committed, he cited such events as: the desecration of the House of the Báb in Sh~r&z the foremost Shrine of the Faith in Persia, which had been severely damaged; the occupation of the ancestral home of Bahá'u'lláh; the pillaging of shops and farms owned by the believers and the looting of their homes, destruction of their livestock, burning of their crops and digging up and desecration of the Baha dead in their cemeteries; adults were beaten; young women abducted and forced into marriage with Muslims; children were mocked, reviled and expelled from schools as well as being beaten; tradesmen boycotted Bahá'ís and refused to sell them food; a girl of fifteen was raped; an eleven month old baby was trampled underfoot; pressure was brought on believers to recant their Faith.
More recently, he went on to say, a mob two thousand strong had hacked to pieces with spades and axes a family of seven � the oldest eighty and the youngest nineteen � to the sound of music and drums.
The Baha'is, at the instruction of their Guardian, had already, through the intermediary of telegrams and letters to the authorities in Persia from over one thousand groups and Assemblies throughout the world, protested against such unjust and lawless acts committed against their law-abiding brethren. In addition all National Assemblies had addressed letters to the ShTh, the Government and the Parliament protesting this unwarranted persecution of a harmless community
Page 157THE GUARDIAN OF THE BAHÁ'Í FAITH 157
on purely religious grounds.As all this brought forth no acknowledgment whatsoever from official quarters the Guardian instructed the
International Bahá'íCommunity, accredited as a Non-Goverrnmental Organization to the United Nations, to take the question to that body in Geneva, he himself nominating those whom he wished to act as representatives of the Community on this important occasion. Copies of the Baha appeal were delivered to representatives of the member nations of the Social and Economic Council, the Director of the Human Rights Division, as well as to certain specialized agencies of NonGovernmental Organizations enjoying consultative status. The President of the United States was likewise appealed to by the American National Assembly and by all groups and local Assemblies in the country to intervene on behalf of their oppressed sister community in Persia.
This was the first time in its history that an attacked Faith was able to fight back with weapons that possessed some strength to defend it. The significance of this was clearly brought out by Shoghi Effendi.
Whatever the outcome of these "heart-rending" events might be, one fact had clearly emerged: God's infant Faith, which had during the twenty-five years following the ascension of 'Abdu'l-Bahá provided itself with the machinery of its divinely appointed Administrative Order, and subsequently utilized its newly-born administrative agencies to systematically propagate that Faith through a series of national plans that had culminated in the World Crusade, was now, in the wake of this ordeal convulsing the overwhelming majority of its folioxvers, emerging from obscurity. The worldwide reverberations of these events would be hailed by posterity as the "mighty blast of God's trumpet" which, through the instrumentality of the "oldest, most redoubtable, most vicious, most fanatical adversaries" of the Cause must awaken governments and heads of governments, in both East and West, to the existence and the implications of this Faith. So stormy were the circumstances surrounding these events in Persia and so impressive their repercussions abroad that the Guardian stated they were bound to pave the way for the emancipation of the Faith from the fetters of orthodoxy in Islamic countries as well as for the ultimate recogni tion in His own homeland of the independent character of the Revelation of
Bahá'u'lláh.In view of the great sufferings and pitiful condition of the Persian believers Shoghi Effendi inaugurated an "Aid the Persecuted" fund and opened it by himself contributing the equivalent of eighteen thousand dollars for "this noble purpose". Not content with this evidence of Bahá'í solidarity he called for the construction in Kampala, in the heart of Africa, of the "Mother Temple" of that continent as a "supreme consolation" to the "oppressed masses" of our "valiant brethren" in the cradle of the Faith.
He struck back at the forces of darkness swarming over the oldest bastion of that Faith in the world, with the greatest weapons at his disposal � the forces of creative progress, enlightenment and faith.
Turning to tim question of the liquidation of the Faith in Russia we must remember that one of the earliest Bahá'í communities in the world had existed there, in the Caucasus and TurkistAn, from the end of the last century, where many Persians had found a welcome refuge from the persecutions to which they were so constantly subjected in their native land.
They had established themselves in a number of towns, particularly in 'I~hqTh~d, where they had erected the first Temple of the entire Baha world and opened schools for the Baha children which remained in existence for over thirty years.
Their affairs were well organized. They had, in 1928, a number of Spiritual Assemblies (including one in Moscoxv) and two central Assemblies had, pending the holding of proper, representative national elections, administered their affairs, appearing on lists published in the United States as the National Assemblies of the Caucasus and of Turkist6.n. In a letter addressed in September 1927 to the Local Spiritual Assembly of 'I~liqAb~d Shoghi Effendi instructed them to gradually prepare for delegates from all Assemblies in Turkist'An to meet in 'IThqAbAd and hold the election of their National Assembly. On June 22, 1928, Shoghi Effendi received a cable from the 'I~hqab~d Assembly as follows: "In accordance general agreement 1917 Soviet Government has nationalized all Temples but under special conditions has provided free rental to respective religious communities regarding MaThriqu'1-A~likdr government has provided
Page 158SIioghi Effendi surveying the newly-laid gardens in Baha.
same conditions agreement to Assembly supplicate guidance by telegram".
The Guardian took immediate action, cabling the Moscow
Assembly to "Intercede." and to 'IThqTh~d to "refer Moscow Assembly address petition authorities behalf all Baha Russia.
Act firrniy assure you prayers".In recalling the events which transpired in Russia a sharp distinction must be made � one which the Guardian himself recognized � between the hardships to which the Russian believers were subjected and the persecutions the Baha underwent in Persia.
In Persia the believers were, and still are, singled out as victims of every form of injustice because they are the followers of Bahá'u'lláh; in Russia the situation was entirely different. The Bahá'ís were not discriminated against because they were Baha but suffered from a policy which the government pursued against all religious comnnnities.
In all persecutions how much is exacerbated by the unwisdorn of the persecuted themselves, interacting on the unwisdorn of subordinates carrying out the instructions of superiors � who may or may not be ill disposed � is a mystery we are not likely ever to solve in this world.
It does not seem unreasonable to suppose, however, that at least some of our misfortunes we amplify by our own acts.
What had transpired inwrote in a long letter to the Baha of the West on January 1, 1929, was that the Russian Baha had at last been brought under the "rigid application of the principles already enunciated by the state authorities and universally enforced with regard to all other religious communities"; the Baha is "as befits their position as loyal and law-abiding citizens" had obeyed the "measures which the State, in the free exercise of its legitimate rights, has chosen to enforce". The measures which the authorities had taken "faithful to their policy of expropriating in the interests of the State all edifices and monuments of a religious character" had led them to expropriate and assume the ownership and control over "that most cherished and universally prized Bahá'í possession, the Mashriqu'l-Adhkar of 'I~hq6t~d." In addition to this "state orders, orally and in writing," had "been officially communicated to the Baha Assemblies and individual believers, suspend
Page 159THE GUARDIAN OF THE BAHÁ'Í FAITH 159
ing all meetings.., suppressing the committees of all Bahá'í local and national Spiritual Assemblies, prohibiting the raising of funds... requiring the right of full and frequent inspection of the deliberations of the Baha Assemblies imposing a strict censorship on all correspondence to and from Baha Assemblies suspending� all Baha periodicals and requiring the deportation of leading personalities in the Cause whether as public teachers and speakers or officers of Baha Assemblies.
To all these", Shoghi Effendi stated, "the followers of the Faith of Bahá'u'lláh have with feelings of burning agony and heroic fortitude unanimously and unreservedly submitted, ever mindful of the guiding principles of I3ahA'i conduct that in connection with their administrative activities, no matter how grievously interference with them might affect the course of the extension of the Movement, and the suspension of which does not constitute in itself a departure frolTi the principle of loyalty to their Faith, the considered judgment and authoritative decrees issued by their responsible rulers must, if they be faithful to Bahá'u'lláh's and 'Abdu'l-Bahá'í express injunctions, be thoroughly respected and loyally obeyed."
He went on to say that after the Baha in TurkistAn and the Caucasus had unsuccessfully exhausted every legitimate means for the alleviation of these restrictions imposed upon them, they had resolved to "conscientiously carry out the considered judgment of their recognized government" and "with a hope that no earthly power can dim.
committed the interests of their Cause to the keeping of that vigilant, thatall-powerfulDivineDeliverer..
Shoghi Effendi assured the Bahá'ís in this message that if he deemed it expedient to call upon the Bahá'í world to intervene at a later stage he would do so. In April 1930 he felt the time had come for this; the precious Temple, which the Baha had succeeded in renting from the authorities after its confiscation, was now placed in danger of passing once-for-all from their hands through a series of further and harsher measures imposed upon the friends. He therefore cabled the American National Assembly ". prompt action required. Stress international character Temple.. ."
In his previous long letter he had already outlined the approach that should be made, when and if the time came for the believers abroad to raise their voices in protest and explanation: national as well as local Assemblies, East and West, in a gesture of Baha solidarity, would call the attention of the Russian officials not only to their refutation of any implication of a political design or ulterior motive which might have been falsely imputed to their brethren in that land, but to the "humanitarian and spiritual nature of the work in which Baha in every land and of every race are unitedly engaged" and to the international character of that Edifice which had the distinction of being Bahá'u'lláh's first Universal House of Worship, whose design 'Abdu'l-Bahá. had Himself conceived and which had been constructed under His direction and supported by the collective contributions of believers throughout the world.
But when the die was finally cast Shoghi Effendi cabled the 'I~hq&b~d Assembly to "abide by decision
State Authorities". Acase such as this, involving the first of the two Bahá'í Temples erected under the aegis of 'Abdu'l-Bahá, cannot but form a guiding pattern for Bahá'í Assemblies to follow throughout all time and a well of information to the individual believer on his duty towards his government, whatever the nature of that government may be.
Two other countries, Turkey and Egypt, formed with
Russia, Persia and Germanythe scene of serious repressive and restrictive measures imposed on the Faith during the lifetime of the Guardian. In Turkey, which ever since the downfall of the Calinhate had been the subject, as Shoghi Effendi wrote, of "an uncompromising policy aiming at the secularization of the State and the disestablishment of Is1~m", great civil reforms had taken place, reforms with which incidentally the Bahá'ís were wholly in sympathy.
The troubles which arose there were therefore not based on religious prejudice but were rather brought about by the fact that the new regime had in the past discovered that socalled religious groups in Turkey had provided cover for political agitation and when its agents found the Baha Community was organized and was pursuing its activities openly, teaching and spreading the Faith, they became suspicious and alarmed, searched many of the believers' homes, seized any literature they found, severely cross-examined some of
Page 160them and put a good number in prison. The case brought a great deal of publicity to the Faith, to some extent abroad, but mostly in the Turkish press, which reacted in favour of the Bahá'ís and ensured for them, when it came before the Criminal Tribunal on December 13, 1928, a full and impartial hearing.
It marked a new departure in the unfoldment of the Cause: "never before in Bahá'í history", Shoghi Effendi wrote, "have the followers of Bahá'u'lláh been called upon by the officials of a state.
to unfold the history and principles of theirIt is interesting to note that in the papers seized by the authorities from the Assembly of Constantinople (the city now known as Istanbul), one of Queen Marie's tributes to the Faith was found and its implications were not lost upon the examining judges. The Chairman of the Constantinople Bahá'í Spiritual Assembly, in giving his testimony before the Court exposed in a most brilliant manner the tenets of the Faith and included this pointed quotation from Bahá'u'lláh's own xvords: "Before Justice, tell the Truth and fear nothing."
The conclusion of this entire episode was that the Bahá'ís had to pay a fine for having infringed the law that all associations should be registered xvith the government and due authorization to hold public meetings be obtained, but its results were of great significance to the Faith, not only locally but abroad. The verdict of the Court was summarized by Shoghi Effendi in a general letter to the Baha of the West, written on February 12, 1929: "As to the verdict. it is stated clearly that although the followers of Bahá'u'lláh, in their innocent conception of the spiritual character of their Faith, found it unnecessary to apply for leave for the conduct of their administrative activities and have thus been made liable to the payment of a fine, yet they have, to the satisfaction of the legal representatives of the State, not only established the inculpability of the Cause of Bahá'u'lláh, but have also worthily acquitted themselves of the task of vindicating its independence, its Divine origin, and its suitability to the circumstances and requirements of the present age."
Although this was the first major episode involving the Bahá'ís with the new State that had evolved in Turkey after the downfall of the Caliphate, it was not to be the last. The secular powers were constantly on their guard against reactionary forces in the State and, as the official memory was short, in 1933 there was a recrudescence of the same suspicions and accusations that had brought about the case in 1928. On January 27th we find Shoghi Effendi cabling the American National Assembly: "Baha Constantinople and Adana numbering about forty imprisoned charged subversive motives. Urge induce Turkish Minister Washington make inlrnediate representations his government release law abiding followers nonpolitical Faith.
Advise also National Assemblycable authorities Angora and approach State Department". At the same time he wired the Persian National Assembly: "Urge immediate representations Turkish Ambassador behalf imprisoned Baha Stainboul and Adana charged political motives". The next day he wired a prominent
Turk:learned with amazement and grief imprisonment followers of Bahá'u'lláh in StanThoul and Adana.
Respectfully appeal your Excellency's intervention on behalf followers of a Faith pledged loyalty to your Government for vvhose epochal reforms its adherents world over cherish abiding admiration.
The Baha, familiar with the whole situation through the detailed letters the Guardian had written at the time of the previous case, immediately took action and their representations to the Turkish authorities, as well, no doubt, as moves made in Turkey to cite the verdict the Criminal Court had given in the former case, secured, after many months of effort, the release and acquittal of the believers. On
March 5th the Guardian"Istanbul friends acquitted 53 still imprisoned Adana urge renew energetically representations immediate release" and on April 4th he cabled them: "Adana friends released. Advise convey appreciation Turkish ambassador".
In spite of a regular recrudescence of suspicion on the part of the Turkish authorities the Guardian was able to lay, during his own lifetime, sufficiently strong founda
Page 161THE GUARDIAN OF TI-TB BAHÁ'Í FAITH I 61
tions in the Baha community of that country for it to elect after his passing, in fulfiln-ient of one of his goals of the Ten Year Plan, its own independent
National Spiritual Assembly.In Egypt, one of the earliest countries to receive, during His own days, the Light of Bahá'u'lláh's Revelation, events transpired, three years before the first court case of the believers in Turkey took place, to which the Guardian attached supreme significance. Beginning by a fierce attack on a small band of Bahá'ís in an obscure village of Upper Egypt it ended in being the "first step", Shoghi Effendi said, in "the eventual universal acceptance of the Bahá'í Faith, as one of the independent recognized religious systems of the world".
The laws of personal status in almost all Islamic countries are administered by religious courts; when the Baha of that village formed their Spiritual Assembly, the headman, inflamed by religious fanaticism, began to stir up feeling against three married men who had become Baha'is; through legal channels a demand was made that their Muharnmadan wives divorce them on the grounds that they were now married to heretics. The case went to the Appelate religious court of Bab, which delivered its Judgment on May 10, 1925, in which it strongly condemned the heretics for violating the laws and ordinances of IslAm and annulled the marriages. This in itself was a significant move but what the Guardian attached the most imoortance to was that "It even went so far as to make the positive, the startling and indeed the historic assertion that the Faith embraced by these heretics is to be regarded as a distinct religion, wholly independent of the religious systems that have preceded it". In his r~sum6 of that verdict Shoghi Fifendi quoted the actual words of the Judgment, of such immense historic importance to the Baha'is: The Bahá'í Faith is a new religion, entirely independent, with beliefs, principles and laws of its own, which differ from, and are utterly in conflict with, the beliefs, principles and laws of Ishm. No Baha, therefore, can be regarded a Muslim or viceversa, even as no Buddhist, Baha'i, or Christian can be regarded a Muslim or viceversa.
Even if this verdict had remained an isolated phenomenon in an obscure local court of Egypt it would have been an invaluable weapon in the hands of the believers all over the world who were seeking to assert just that independence so clearly enunciated in this Judgment. But it did not rest there; it was subsequently sanctioned and upheld by the highest ecclesiastical authorities in Cairo, and printed and circulated by the Muslims themselves.
The Guardian, who was ever ready to seize upon the most insignificant and flimsy tools � from human beings to pieces of' paper � and wield them as weapons in his battle to secure the recognition and emancipation of the Faith, grasped this sharp new sword placed in his hands by the enemies of the Faith themselves and went on striking with it until the end of his life. It was, he stated, the first Charter of the emancipation of the Cause from the fetters of IslAm. In the East the Baha used it, under his astute guidance, as a lever to win for them a reluctant admission that the Faith was not a heresy inside Ishrn and in the West to assert its disavowal of that same accusation.
ft was even cited, at the time Shoghi Effendi made strong representations to the Israeli Minister for Religious Affairs, as a reason far his insistence that the affairs of the Bahá'í Community should not be handled by the same departmental head who was responsible for the Muslim Community in Israel, pointing out that this created the impression we were a branch of Ishrn, and stating he preferred to have Bahá'í matters placed under the jurisdiction of the head of the Christian Department as in this way there could be no ambiguity as regards the independent status of the Bahá'í Faith.
It was as a result of such arguments as these that the Ministry for Religious Affairs set up a Baha Department with a head of its own.
With the powerful lever of the Báb Court's Judgment the National Spiritual Assen~b1y of the Bahá'ís of Egypt fought, over a period of years, to obtain for its Community at least a modicum of recognition of its independent religious status. To facilitate this the Assembly published a compilation of the Baha laws related to matters of personal status and with the force of this document behind it, and using repeated incidents provoked by fanatical Muslims against the
Page 162Baha'is, succeeded in obtaining from the Egyptian Government plots of land, officially granted to it in those cities where there was a relatively large group of believers, to be used as exclusively Baha burial grounds.
This compilation of the laws regarding personal status was translated into Persian as well as English and used as a guide in the conduct of Bahá'í affairs in those countries which did not have civil laws covering such matters. Although certain concessions were won from the authorities in Muslim countries such as Egypt, Persia, Palestine and India as a result of this, the fact remained that the legal situation of the Baha'is, particularly in Egypt and Persia, was highly ambiguous and they often found themselves with no rights at all in certain respects, living in a kind of legal no man's land. This was particularly true of their marriages and divorces which were registered with their Assemblies, took place according to Bahá'í law, but were viewed as nonexistent in the eyes of the government of their country. The fact that large communities of believers accepted this hardship proudly, refusing to be humiliated in the eyes of their derisive fellow-countrymen, and continue to this day the struggle for recognition in such fundamental matters, is the highest possible tribute to the spirit of faith the teachings of Bahá'u'lláh have engendered in their hearts, and to the loyalty with which they carried out the instructions of their beloved Guardian not to mind "any wave of unpopularity, of distrust or criticism, which a strict adherence to their standards might provoke."
In his recapitulation of those events which must ultimately lead to the recognition and emancipation of the Faith Shoghi Effendi, in God Passes By, wrote these memorable words: "To all administrative regulations which the civil authorities have issued from time to time... the Bahá'í community, faithful to its sacred obligations towards its government, and conscious of its civic duties, has yielded, and will continue to yield implicit obedience... To such orders, however, as are tantamount to a recantation of their faith by its members, or constitute an act of disloyalty to its spiritual, its basic and God-given principles and precepts, it will stubbornly refuse to bow, preferring imprisonment, deportation and all manner of persecution, including death � as already suffered by the twenty thousand martyrs that have laid down their lives in the path of its Founders � rather than follow the dictates of a temporal authority requiring it to renounce its allegiance to its cause."
In Shoghi Effendi's administration of the affairs of the Faith there was a quality of rigidity in essentials and fluidity in nonessentials that must always characterize a truly great leader.
Whereas in matters that are fundamental there can be no compromise, there can and should be, in administering the affairs of a worldwide community, recognition of the fact that people are in different stages of evolution. An example of the wisdom and skill of Shoghi Effendi is the way he treated different communities differently, never permitting any community � be it in one of the world's great and most sophisticated metropolises or in a village of illiterate peasants � to disregard the fundamental teachings of Bahá'u'lláh, but recognizing at the same time the fact that one does not require of a five-year-old child what one does of an adolescent or demand the same wisdom, obedience and experience in a young man of twenty-one that one expects from a person who has passed through three score years and ten in the school of life.
No better example of this differentiation in the stages of development that characterize different Baha communities at the present time could be found than in the last letter Shoghi Effendi addressed to one of the great African Regional
Assemblies. Dated August8, 1957 (less than three months before he died), and written at the instruction of the Guardian himself, his secretary pointed out the very essence of his thoughts on such a supremely important subject at this stage in Baha history: "We cannot expect people who are illiterate (which is no reflection on their mental abilities or capacities) to have studied the Teachings, especially when so little literature is available in their own language in the first place, and grasp all their ramifications, the way an African, say in London, is expected to. The spirit of the person is the important thing, the recognition of Bahá'u'lláh and His position in the world in this day.
The purpose of the new National Assemblies in Africa, and the purpose of any administrative body, is to carry the Message to the people and enlist the sincere under the baimer
Page 163THE GUARDIAN OF THE BAHÁ'Í FAITH 163
of this Faith. Therefore, those responsible for accepting new enrolhuients must just be sure of one thing � that the heart of the applicant has been touched with the spirit of the Faith. Everything else can be built on this foundation gradually."
What Shoghi Effendi made us understand is that the great tree of the
World Order of Bahá'u'lláhwhen first planted is a tiny seed � belief in Him. Gradually it will grow, like any living thing, bigger and bigger and become more and more mature. Shoghi Effendi conceived it his major task, pursuant to 'Abdu'l-Bahá'í instructions in His Will, to promulgate the Faith throughout the entire planet and enlist under its banner all the peoples of the world; he realized the raw material must first be assembled from which could be shaped the future society of that world; although so many things were required to shape that future society and were admittedly essential prerequisites to its creation, the supreme fact remained that the masses must be first brought under the shadow of Bahá'u'lláh before His World Order could emerge in all its glory.
In North America, the Cradle of the Administrative Order of the Faith, the Guardian spent sixteen years in laying a firm foundation and creating a pattern for all Baha administrative institutions. In our modern terminology he built a launching pad from which he could send off his rockets � the great teaching Plans that occupied so much of his time during the last two decades of his life. That "the administration of the Cause is to be conceived as an instrument and not a substitute for the Faith of Bahá'u'lláh, that it should be regarded as a channel through which His promised blessings may flow, that it should guard against such rigidity as would clog and fetter the liberating forces released by His Revelation ..." Shoghi Effendi made absolutely clear.
Just as in a stellar galaxy there are many universes in different stages of evolution, so in the global galaxy of God's Cause different parts of the Bahá'í world were in different states of development.
The communities of the Middle East were much farther advanced in applying the Baha laws and ordinances in the lives of the believers that composed them, but they were neither emancipated, recognized nor free. The communities in the West, in the
Americas, Europe and Australasiawere free, but, because of their cultural past, and the fact that in their countries laws of personal status were administered by civil and not religious courts, were far behind the East in applying many of the laws of their Faith as well as in observing its ordinances. The new Bahá'ís in many of the world's more backward countries were free in the sense of not being, like their brethren in the East, the victims of fanatical governments whose state religion was IslAm, but were not always able to apply the Bahá'í laws because of the tribal societies in which many of them lived, and were also handicapped, at least temporarily, by the fact that the historical backgrounds from which they had sprung were so different in many respects from those of the peoples of Jewish,
Christian and Mutiammadanantecedents, whose common background was that from which the Baha Faith itself had come. Because of these factors Shoghi Effendi, like the conductor of a great orchestra, made sure that each community within the Baha world was playing its own notes in the symphony of the whole. Though the parts were different each one had to follow the notes he had been given. Unless we grasp this picture of what our Baha world is like at this present stage of its development, we will never be able to properly understand just what Shoghi Effendi did create, did accomplish, during his ministry and how thrilling his achievements are.
These different examples indicate that although mankind is one and the Faith is one, although its Administrative Order is one and its World Order will be one, the enforcement of the laws, ordinances and administrative procedures of the Cause must perforce progress at different rates of speed in different places.
Shoghi Effendi spent many years erecting, on the foundation already created by the Master, an organized system in which a Bahá'í was clearly differentiated from a non-Bah&i-� through his beliefs, his privileges and his responsibilities � before he could take the step of devising a way to ensure that inside the Bahá'í communities the believers made reasonable effort to follow the Baha teachings and that if they too flagrantly disregarded them there was a means of punishment � a sanction � at hand to ensure they did not place in jeopardy the good name
Page 164and independent character of the Faith and as a means of protecting the reputation of the community.
This sanction was the removal of the administrative rights of a believer; it meant that he or she could no longer vote in Bahá'í elections, be elected to or appointed on Baha Assemblies and committees, receive a Baha marriage or divorce and attend those meetings where the Bahá'ís as a community were gathered.
In the Fast, where many laws of personal status were administered by Assemblies, it involved a number of the provisions of the Aqdas; in the West, where a different situation existed, it involved obedience to those laws the Guardian considered the Bahá'ís must now follow, such as obtaining the consent of both parents to marriage, having a Baha marriage ceremony, and following the Baha divorce laws.
This sanction was also invoked in cases where Baha'is, completely disregarding the teachings of their Faith, entered into political matters, or in cases of what he carefully termed "flagrant immorality" which brought the whole community into disrepute, or for other serious breaches of what he called those "directing and regulating principles of Baha belief" which "the upholders of the Cause feel bound, as their Administrative Order expands and consolidates itself, to assert and vigilantly apply." Shoghi Effendi made it clear that the removal of voting rights must never be used lightly and its use at all should be avoided as much as possible.
A procedure as fundamental as this was one which Shoghi Effendi universally applied to Bahá'ís everywhere in the world, no matter what type of society they were living in, and was part of his gradual implementation of the laws and principles ordained by Bahá'u'lláh "which constituted", he stated, "the warp and woof of the institutions upon which the structure of His World Order must ultimately rest".
This direction of a Faith from its World Centre, which necessitated rigidity and universality in fundamental matters and permitted and even encouraged fluidity in secondary matters, forms a fascinating subject for observation. Shoghi Effendi's ministry was a constant breaking of the various shackles binding the Bahá'ís to the past, to the societies in which they lived, and a building up of their knowledge of the Faith and of its adminis trative institutions.
Like a skilled physician he gave general health rules to all and spedific remedies in specific cases.
A typical example of the wonderful balance Shoghi Effendi expressed in all his views is that reflected in his attitude towards the subject of the funds of the Faith.
Provisions for the support of the Cause of God had been made by Bahá'u'lláh Himself and mentioned by 'Abdu'l-Bahá on many occasions; but it was not until 1923 that Shoghi Effendi began to lay the foundations of systematic financial support of the work.
On one hand it was apparent that under no circumstances could the world redeeming Order of Bahá'u'lláh be established without great financial expenditures and on the other there were two principles that Shoghi Effendi felt compelled to call to the attention of the Bahá'ís which, if not correctly understood and exposed in their proper light, could militate against the much-needed flow of contributions into the various Funds of the Faith. The first was that as the Bahá'ís had received the bounty of knowing of and accepting Bahá'u'lláh in this great new day, they were the ones to freely give back to their fellow men the benefits that this had brought them. Shoghi Effendi made this very clear as early as 1929: "we should, I feel, regard it as an axiom and guiding principle of Bahá'í administration that in the conduct of every specific Baha activity...
oniy those who have already identified themselves with the Faith and are regarded as its avowed and unreserved supporters should be invited to join and collaborate."
Baha could only accept money from nonBahá'ís for purely humanitarian purposes, such as charity to be expended for peoples of all racial and religious backgrounds and not just for Baha.
The second, and what he termed "the cardinal principle" in a message to the American National Assembly in 1926, was "that all contributions to the Fund are to be purely and strictly voluntary in character. It should be made clear and evident to everyone that any form of compulsion, however slight and indirect, strikes at the very root of the principle underlying the formation of the Fund ever since its inception." This instruction was the logical concomitant of the attitude of the Baha religion that the Message of the Manifestation of God in this day is His free
Page 165THE GUARDIAN OF THE BAHÁ'Í FAITH 165
gift to the peoples of the world; that all men have been called by I-Jim to enter the Divine Fold and that in doing so not money but faith is required of them. Unlike so many churches there were no entrance fees, no obligatory dues to be paid, no seats in the Temples to be purchased, no forced contributions.
The poor could find a refuge and the rich be welcomed on equal terms.
Shoghi Effendi made it clear that one of the duties and privileges of being a follower of Bahá'u'lláh was to support His work in this world. He also made it clear that it was the principle involved in giving that was more important than the sum involved; the penny of a poor man, which mitt for him and his family represent a real sacrifice, was as precious, as much needed and just as respectable a contribution as the hundreds or thousands of dollars a more well-to-do Baha might be able to give. Over and over again he stressed these two things: universality in giving, the participation of all as a symbol of our common love for and solidarity in our Faith, and sacrifice in giving. At the time when the great Mother Temple of the West was in urgent need of contributions to raise its structure the ciuardian wrote: "ft cannot be denied that the emanations of spiritual power and inspiration destined to radiate from the central Edifice of the Mashriqu'l-Adhkar will to a very large extent depend upon the range and variety of the contributing believers, as well as upon the nature and degree of self-abnegation which their unsolicited offerings will entail."
It is hard for a wealthy person to sacrifice because he has so much; but for a poor person to sacrifice is easier because he has so little. Money given to the Cause at a sacrifice on the part of any giver carries a particular blessing with it. Shoghi Effendi himself repeatedly supported various undertakings in different countries. Shortly after the Master's passing he began to contribute to the American Temple; in 1957 he announced he himself would defray one-third of the cost of erecting the three new Baha Temples to be constructed during the World Crusade; he supported much of the translation and printing of Bahá'í books, contributed to Baha cemeteries and the purchase of various Bahá'í headquarters, and innumerable other activities.
In doing this he set an example to all believers and all Baha institutions of giving, of participating with others in the joy of bringing to fruition plans of the Cause of God. His complete franimess in such matters, his avowal on some occasions that he did not have the money needed to do a certain thing he wanted to do for the Cause, the touching words with which he sent a small sum for the American Temple: "I beg to enclose my humble contribution of 19 pounds, as my share of the numerous donations that have reached the Temple Treasury in the past year", all provide not only an example but a very real encouragement to believers rich or poor to follow in his footsteps, happy they have such footsteps to tread in. In his constant encouragement of the Bahá'ís to arise and spread their Faith among the spiritually hungry multitudes of their fellow men the Guardian frequently recalled to them the injunction of Bahá'u'lláh Himself: "Centre your eneigies in the propagation of the Faith of God. Whoso is ivort/ty of so high a calling, let him arise and promote it. Wlwso is unable, it is his duty to appoint him who will, in his stead, proclaim tiffs Revelation and said that those who were not able to go forth and establish themselves in those places where Baha were so urgently needed, should, mindful of these words of Bahá'u'lláh, "determine..,
to appoint a deputy who, on that believer's behalf, will arise and carry out so noble an enterprise."
On more than one occasion he himself, through a National Assembly, deputized a number of Baha to fulfil specific goals.
A proper understanding of the evolution of the Cause of God cannot be achieved unless certain fundamental truths enshrined in it are made clear. 'Abdu'l-Bahá stated one of these when lie wrote: "From the beg/riiii~ of time until the present day, the light of Divine Reve/ation hatl'z risen in the East and shed its radiance upon the West. The illumination thus shed hath, however, acquired in the West an. extraordinary brilliancy." This was the statement of a general principle common to the phenomenon of religion on this planet, but in this Baha Dispensation the clear and specific working of this principle has been laid bare to our eyes over a period of more than one hundred and twenty-five yeats.
Page 166The combination of the love of the Father for the firstborn, for the first nation in the West to respond to His Message, and the vitality of the New World itself, seems, in a mysterious and beautiful way, to have invested the
Baha of North Americawith a station and powers unparalleled in history; Shoghi Effendi said they had been given "spiritual primacy" by 'Abdu'l-Bahá, and were "the appointed, the chief trustees" of that "divinely conceived, world-encompassing" Divine Plan which conferred on them a world mission which was the "sacred birthright of the American followers of Bahá'u'lláh". In his observation of the fulfilment of the truths enshrined in the Teachings, Shoghi Effendi pointed out that there had been forces at work "which, through a remarkable swing of the pendulum, have caused the administrative centre of the Faith to gravitate away from its cradle, to the shores of the
American Continent." "Totheir Persian brethren, who in the Heroic Age of the Faith had won the crown of Martyrdom, the American believers, forerunners of its Golden Age, were now worthily succeeding"; they had become the "spiritual descendants of the heroes of God's Cause". It was their destiny � the destiny of this "much loved", "high minded and valiant", "God-chosen" community � to "be acclaimed as the creator and champion-builder of the World Order of
Bahá'u'lláh".In one of his earliest letters as Guardian, addressed to the New York Spiritual
Assembly in 1923, ShoghiEffendi states in a few words his attitude towards America, an attitude that never altered until the end of his life: "Conscious of the clear and emphatic predictions of our beloved Master as to the predominant part the West is destined to play during the early stages in the universal triumph of the Movement, I have, ever since His departure, turned my eyes in hopeful expectation to the distant shores of that continent.. ."
A mutually trusting and tender relationship grew up between the young Guardian and those he called "the children of 'Abdu'l-Bahá" from the very first moment they heard he had been named the Master's successor.
We must always bear in mind that it was this early partnership with America, inherent in the destiny of the Faith, that led to the establishment and growth of the Admin istrative Order all over the world. The matrix of that Order was perfected in America, though in an embryonic form it had existed already in the days of 'Abdu'l-Bahá.
Shoghi Effendi began to actively guide America, finding her eager and responsive, from the very outset of his ministry. To the 1923 Convention he cabled: "that this year's Convention may. inaugurate an unexampled campaign of teaching is indeed my ardent prayer.
Let this be Ri~v6n'sThe captain had placed his hand on the helm. Through every storm, in calm waters, in years of trial and vicissitude, through war and peace, in youth, in middle age, at the end of his life, Shoghi Effendi never ceased to guide, turn to, love, admonish and hearten this "preeminent community of the Baha world".
With few exceptions, for thirty-six years, the pattern in administrative matters, the great directives concerning teaching, the world-shaping concepts and plans conveyed in the general letters of the Guardian were addressed to, published by, or relayed through, this community. This does not mean the Guardian ignored Persia and other Bahá'í communities; far from it. He had an independent, intensely personal and loving relationship to each and every one of them, formed, with the older communities, at the same time as that with America, which neither flagged nor suffered neglect throughout the years, but rather grew in scope and intensity with the passage of time. He was always everyone's Guardian.
A born administrator, with a brain and temperament that was invariably orderly and tidy, Shoghi Effendi set about organizing the affairs of the Faith in a highly systematic manner.
During the first two or three years he kept lists of his letters, before his correspondence, his problems, his fatigue and lack of proper helpers made it impossible for him to handle his mail in this maimer. From these lists we gather he wrote to the following places: America, Britain, France, Germany, Japan, Mesopotamia, Caucasus, Persia, TurkistAn, Turkey, Australia, Switzerland, India, Syria, Italy, Burma, Canada, Pacific Islands, Egypt, Palestine, Sweden and Europe. He also wrote to many individual centres, in America, Europe, North Africa, the Middle and Far East. He lists sixty-seven of these
Page 167THE GUARDIAN OF THE BAHÁ'Í FAITH 167
iii the 1922 � 23 period, eighty-eight during the period 1923 � 24, and ninety-six in the 1924 � 25 period.
The vast majority of Baha still resided in Persia and neighbouring territories; there was a small but equally loyal and devoted community in North America, even smaller ones in Europe, Africa, the Indian subcontinent and the Pacific region.
Most of these believers were anything but clear in their minds as to just what the Faith represented, had no idea of what form it was about to take, pursuant to the Master's instructions in His Will, and still less any real understanding of its
Administrative Order.Although there were bodies called Spiritual Assemblies, they were often called by other names too, and their functioning and membership were frequently vague and bore small resemblance to what we now understand a Spiritual Assembly to be.
This dispersed, heterogeneous, unorganized but loyal mass of believers throughout the world had other handicaps to overcome. The Persian friends, though fully aware of the completely independent character of their Faith � an independence they had unstintingly sacrificed their lives to assert � nevertheless had not yet succeeded in cutting themselves off completely from certain national customs and evils at complete variance with the teachings of its Founder. There was still a twilight-land of overlapping with the customs of IslAm and the many abuses to which its gradual decline had given rise over the centuries.
The principle of monogamy was neither strictly practised nor properly understood; the drinking of alcohol was still widespread; the categoric ban of Bahá'u'lláh on the use of narcotics had not been fully grasped in a land which was riddled through and through with the pernicious use of opium and other drugs.
In the West, particularly in America where the largest group of its occidental followers was to be found, the Baha'is, however attached they might be to this new Faith they had accepted, were still entangled with church affiliations and membership in various societies, which only served to dissipate their extremely limited resources, squander their capacity for concerted and concentrated activity for the Cause of God, and weaken any claims they might make as to its independent character.
Neitherin the East nor in the West were the Bahá'ís clear in their minds as to the degree they should shun all political affiliations and activities. Shoghi Fifendi attacked this somewhat nebulous condition of the Bahá'í world in two ways. The first was to create a universal, consistent and coherent method of carryhg on Baha community life and organizhng its affairs, based on the Teachings and the Master's elaboration of them, and the second was to educate the believers in an under-standli~g of the objectives and implications of their religion and the truths enshrined in it. Shoghi Effendi's genius for organization became increasingly manifest and a uniform system of national and local Assemblies was quickly and carefully built up by him throughout the world.
Some comnmnities already had, in response to 'Abdu'l-Bahá'í encouragement, established committees.
Correspondence in 1922 and 1923 between Shoghi Effendi and the American National Assembly shows that there were in existence such National Committees as Teaching,
Publishing and Reviewing, Children'sEducation, Library, Star of the West, Race Amity, and National Archives. In going over the Guardian's early acts and communications it is both astonishina and b fascinating to see how everything that was there at the end of his ministry was there at the beginning too. As the years went by he amplified his thoughts and elaborated his themes, himself matured, and the Cause matured with him, but it was all quite complete in embryo when he first started directing the affairs of the Faith.
The education of the Baha in the principles underlying Baha 'u'iIAh's social sys tern became, for many years, the raramount concern of the Guardian.
They were used to believing in the Teachings, to trying to spread them amongst their fellow men, to at least a modicum of community life through feasts, meetings and commemoration of their Holy Days. They were not used to working in an organized manner as members of an organization in the truest sense of that word. They were also not used to keeping the system of communication within the Faith open.
Shoghi Effendi realized from the outset that the work that lay before huin required that he, in particular, should have a thorough knowledge of what was going on in the Bahá'í corn
Page 168Snapshot of Shoghi Effendi walking on Mount Carmel above the Shrine of the Mb.
This picture together with those on pages 158 and 178 are typical of him as he surveyed his work and made plans for the future.
nmnities throughout the world and of the state of their activities and their response to the up-building of the administrative system of the Cause. This required a close correspondence with not only all the national bodies, but with all the local Assemblies; the national bodies were weak or practically nonexistent, the local Assemblies usually even weaker. I-Ic felt it essential to be in contact with them all, East and West. His plan was not only to collect information at the World Centre but to stimulate and encourage the oppressed oriental communities through relaying to them glad-tidings from their sister communities in the West.
In their hearts the Baha'is, a sincere and loving group of people gathered about Bahá'u'lláh in belief and confidence, were deeply aware of their international bond of unity in faith. But this was not sufficient. The time had come for a dynamic, working, everyday consciousness of this to take place. In addition to creating a uniform system of Baha elections and a flow of reports and correspondence to him and from him, Shoghi Effendi took steps to greatly reinforce and reinvigorate certain Baha publications al ready in existence when he became Guardian and which had been encouraged and supported by 'Abdu'l-Bahá Himself. The Star of the West, published in America, was the oldest and most famous of these.
In addition there were the Sun of Truth published in Germany, The Dawn published in Burma, The Bahá'í News of India published there, and the Xliorshid-i-Khavar published in 'J~liqAMd.
To all these Shoghi Efl'endi gave his enthusiastic support.
In addition to this Shoghi Effendi inaugurated a "circular letter which the Haifa Bahá'í Spiritual Assembly forwards every nineteen days to all Baha Centres throughout the East."
This was in Persian."The Spiritual Assembly which has been established in Haifa", he wrote to the Swiss Baha in February 1923, "will from now on send you regularly the news of the 1-loly Land. ."
Measures such as these had the effect of a giant spoon by which he vigorously stirred the entire community of the faithful all over the world, blending, stimulating, challenging its component parts to greater action, cooperation and understanding.
Page 169THE GUARDIAN OF THE BAHÁ'Í FAITH 169
But what, we should pause and ask, was this Administration the Guardian was so tirelessly working to establish?
As it evolved it would, he said, "at once incarnate, safeguard and foster" the spirit of this invincible Faith. It was unique in history, divinely-conceived, and different from any system which had existed in the religions of the past.
Fundamentally it was the vehicle of a futureCivilization which would constitute no less than a World Commonwealth of all the nations on this planet. Though its entire structure of elected bodies was based on principles of universal suffrage and election by secret ballot, its ultimate workings were conceived of in a different light, for, unlike the paramount principle of democracy by which the elected are constantly responsible to the electors, Bahá'í bodies are responsible at all times to the Founder of their Faith and His teachings. Whereas in democracy the ruling factor at the top can go no higher than their own councils and their decisions are subject to the scrutiny and approval of those they represent, this ruling factor in the Cause of God is at once the servant of all the servants of God � in other words the body of the faithful � but responsible to a higher factor, divinely guided and inspired, the Guardian or sole interpreter, and the Universal House of Justice, the supreme, elected body, or sole legislator.
It will be seen that in this system the people, divorced from the corrupt influences of nomination, political canvassing and the violence of those whims and dissatisfactions so easily engendered in the masses by the working of the democratic principle alone, are free to choose those they deem best qualified to direct their affairs and safeguard their rights on the one hand, and to protect and serve the interests of the Cause of God on the other.
The elected Bahá'í bodies might be likened to a great network of irrigation pipes, selected and put together by the people for their own benefit.
But life-giving waters from on high flow through this system, independent of the people, independent of any will of the pipes, and this water is the divinely guided and inspired counsels of the Guardian and the Supreme Body of the Cause, which they receive, in this Bahá'í Dispensation, from no less a source than the Twin Manifestations of God. The system of
Bahá'u'lláh, ShoghiEffendi wrote, "cannot ever degenerate into any form of despotism, of oligarchy, or of demagogy which must sooner or later corrupt the machinery of all manmade and essentially defective political institutions."
Already, in 1934, Shoghi Effendi was able to write of the workings of this system, which was so rapidly growing and spreading its roots steadily throughout the Bahá'í world, that it had evinced a power which a "disillusioned and sadly shaken society" could ill afford to ignore.
The vitality of its institutions, the obstacles overcome by its administrators, the enthusiasm of its itinerant teachers, the heights of self-sacrifice attained by its champion-builders, the vision, hope, joy, inward peace, integrity, discipline, and unity that were manifested by its stalwart defenders, the manner m which diversified peoples were cleansed of their prejudices and fused into the structure of this system � all testified, Shoghi Effendi wrote, to the power of this ever-expanding
Order of Bahá'u'lláh.Shoghi Effendi had the qualities of true statesmanship.
Unlike many of the Baha'is, who, alas, are prone like Icarus to take off on wings of wax, full of hope and faith alone, Shoghi Effendi forged his flying machine of airworthy materials, building it carefully, piece by piece. Within the first few years of his ministry he had created uniformity in essential matters of Baha Administration. He had established his bed-rack of local Assemblies and a national body, wherever the national communities were strong enough to support such an institution.
One of the most wonderful things about Shoghi Effendi was that he pushed the horizons of our minds ever further away. His vision of the Cause was seen from the Everest of his all-embracing understanding of its implications.
In thirty-six years nothing ever grew smaller, everything grew bigger and bigger.
There was infinite room not only to breathe but to dream. Bahá'u'lláh was the Inaugurator of a five-hundred-thousand-year cycle.
He was the culmination of a six-thousand-year cycle of prophecy beginning with Adam. Withal, His Revelation was but part of an infinite chain of Divine Guidance. The Guardian summed up this concept in his masterly statement submitted to the United Nations Special
Palestine Committee:11Th is that religious truth is not absolute but relative, that Divine Revelation is a continuous and progressive process, that all the great religions of the world are divine in origin, that their basic principles are in complete harmony, that their aims and purposes are one and the same, that their teachings are but facets of one truth, that their functions are complementary, that they differ only in the nonessential aspects of their doctrines, and that their missions represent successive stages in the spiritual evolution of human society. The aim of Bahá'u'lláh. is not to destroy but to fulfil the Revelations of the past.
I-us purpose.. is to restate the basic truths which these teachings enshrine in a manner that would conform to the needs... of the age in which we live. Nor does Bahá'u'lláh claim finality for His own Revelation, but rather stipulates that a fuller measure of truth must needs be disclosed at future stages in the constant and limitless evolution of mankind."
In that same statement he places the Administrative Order, in words of crystal clearness, in its proper relationship to this Revelation: "The
Administrative Orderof the Faith of Bahá'u'lláh, which is destined to evolve into the Baha World Commonwealth.., unlike the systems evolved after the death of the Founders of the various religions, is divine in origin..
The Faith which this Order serves, safeguards and promotes, is, it should be noted in this comlection, essentially supernatural, supranational, entirely nonpolitical, nonpartisan, and diametrically opposed to any policy or school of thought that seeks to exalt any particular race, class or nation.
lit is free from any form of ecciesiasticism, has neither priesthood nor rituals, and is supported exclusively by voluntary contributions made by its avowed adherents."
What this concept would lead to was expressed on another occasion in one of the Guardian's communications to the Baha of the West: "A world federal system, ruling the whole earth..,
blending and embodying the ideals of both the East and the West, liberated from the curse of war. a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation � such is the goal towards which humanity, impelled by the unifying forces of life, is moving."
All this being so, something was very nmch the matter with the world. What it was Shoghi Effendi also made clear to us in The Promised Day Is Come: "For a whole century God has respited mankind, that it might acknowledge the Founder of such a
Revelation, espouse HisCause, proclaim His greatness and establish His Order.
In a hundred volumes..the Bearer of such a Message has proclaimed, as no Prophet before Him has done, the Mission with which God had entrusted Him.. How � we may well ask ourselves � has the world, the object of such Divine solicitude, repaid Him Who sacrificed His all for its sake 2" Bahá'u'lláh's Message met, Shoghi Effendi wrote, with unmitigated indifference from the 6lite, unrelenting hatred from the ecciesiastics, scorn from the people of Persia, utter contempt from most of the rulers addressed by Him, the envy and malice of those in foreign lands, all of which were evidences of the treatment such a Message received from "a generation sunk in self-content, careless of its God, and oblivious of the omens, warnin09 and admonitions revealed by His Messengers." Man was therefore to taste what his own hands had wrought. He had refused to take the direct road leading him to his great destiny, through acceptance of the Promised One for this Day, and had chosen the long road, bitter, bloodstained, dark, literally leading him through hell, before he once again could near the goal originally placed at his finger tips for him to seize.
From the very beginning of his ministry, steeped as he was in the Teachings, Shoghi Effendi foresaw the course events seemed inevitably to be taking. As early as January 1923, he painted the picture of the future in a letter to an American local Assembly: "Individuals and nations", he wrote, "are being swept by a whirlwind of insincerity and selfishness, which if not resisted may imperil, nay destroy civilization itself. It is our task and privilege to capture gradually and persistently the attention of the world by the sincerity of our motives, by the breadth of our outlook and the devotion and tenacity with which we pursue our work of service to mankind." He was not only clear as to the situation and the remedy, but sufficiently
Page 171THE GUARDIAN OF THE BANAl FAITH 171
shrewd to doubt the possibility, after eighty years of neglect on the part of humanity, of averting universal catastrophe.
"The world", he wrote in February 1923, was "apparently drifting further and further from the spirit of the Divine Teachings Many times, in both his writings and his words to visiting pilgrims, Shoghi Effendi reminded the Bahá'ís of the formidable warning of Bahá'u'lláh: "The civilization, so often vaunted by the learned exponents of arts and sciences, will, if allowed to overleap the bounds of moderation, bring great evil upon men. Thus wczrneth you He Who is the All-Knowing.
If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints c/moderation.
The day is approaching when its flame will devour the cities."
From the outset Slioghi Effendi realized that there was a great cancer eating away at the vitals of men, a materialism reaching a state of development in the West unrivalled by the decadence it had invariably produced in past civilizations when their decline set in. As very many people do not know what materialism means it can do no harm to quote Webster who defines certain of its aspects as "the tendency to give undue importance to material interests; devotion to the material nature and its wants" and says another definition is the theory that human phenomena should be viewed and interoreted in terms of physical and material causes rather than spiritual and ethical causes. Shoghi Effendi's attitude towards this subject, the evils that produce it and the evils it in turn gives rise to, is reflected in innnnierable passages of his writings, beginning in 1923 and going on to 1957. In 1923 he refers to "the confusion and the gross materialism in which mankind is now sunk~..." A few years later he writes of "the apathy, the gross materialism and superficiality of society today". In 1927 he wrote to the American National
Assembly:..... in the heart of society itself, where the ominous signs of increasing extravagance and profligacy are but lending fresh impetus to the forces of revolt and reaction that are growing more distinct every day.
." In 1933, in a general letter to the American Baha, he speaks of the "follies and furies, the shifts, shams and compromises that characterize the present age". In 1934, in a general letter to the Baha throughout the West, he speaks of "the signs of an impending catastrophe, strongly reminiscent of the Fall of the Roman Empire in the West, which threatens to engulf the whole structure of presentday civilization..
." In that same communication he says: "How disquieting the lawlessness, the corruption, the unbelief that are eating into the vitals of a tottering civilization!"
In his general letter to the Bahá'ís of the West, in 1936, he says: "in whichever direction we turn our gaze we cannot fail to be struck by the evidences of moral decadence which, in their individual lives no less than in their collective capacity, men and women around us exhibit..." In 1938 he warned of "the challenge of these times, so fraught with peril, so full of corruption and speaks of the root-evil of all: as the chill of irreligion creeps relentlessly over the limbs of mankind and of "A world, dimmed by the steadily dying-out light of religion", a world in which nationalism was blind and trium-pliant, in which racial and religious persecution was pitiless, a world in which false theories and doctrines threatened to supplant the worship of God, a world, in sum, "enervated by a rampant and brutal materialism; disintegrating through the corrosive influence of moral and spiritual decadence".
In 1941 Shoghi Effendicastigated the prevalent trends of society in no uncertain terms: "the spread of lawlessness, of drunkenness, of gambling, and of crime; the inordinate love of pleasure, of riches, and other earthly vanities; the laxity in morals, revealing itself in the irresponsible attitude towards marriage, in the weakening of parental control, in the rising tide of divorce, in the deterioration in the standard of literature and of the press, and in the advocacy of theories that are the very negation of purity, of morality and chastity � these evidences of moral decadence, invading both the East and the West, permeating every stratum of society, and instilling their poison in its members of both sexes, young and old alike, blacken still further the scroll upon which are inscribed the manifold transgressions of an unrepentant humanity." In 1948 he again stigmatizes modern society as being: "politically convulsed, economically disrupted, socially subverted, morally decadent and spiritually moribund.. ." By such oft-repeated words as these the Guardian sought
Page 172to protect the Baha conmmnities and alert them to the dangers by which they were surrounded.
However, it was towards the end of his life that Shoghi Effendi dwelt more openly and frequently on this subject, pointing out that although Europe was the cradle of a "godless", a "highly-vaunted yet lamentably defective civilization", the foremost protagonist of that civilization was now the United States and that in that country, at the present time, its manifestations had led to a degree of unbridled materialism which now presented a danger to the entire world. In 1954, in a letter to the Bahá'ís of the United States, couched in terms he had never used before, he recapitulated the extraordinary privileges this community had enjoyed, the extraordinary victories it had won, but said it stood at a most critical juncture in its history, not only its own history but its nation's history � a nation he had described as "the shell that enshrines so precious a member of the world community of the followers" of Bahá'u'lláh.
In this letter he pointed out that the country of which the American Baha formed a part "is passing through a crisis which, in its spiritual, moral, social and political aspects, is of extreme seriousness � a seriousness which to a superficial observer is liable to be dangerously underestimated.
"The steady and alarming deterioration in the standard of morality as exemplified by the appalling increase of crime, by political corruption in ever-widening and ever higher circles, by the loosening of the sacred ties of marriage, by the inordinate craving for pleasure and diversion, and by the marked and progressive slackening of parental control, is no doubt the most arresting and distressing aspect of the decline that has set in, and can be clearly perceived, in the fortunes of the entire nation.
"Parallel with this, and pervading all departments of life � an evil which the nation, and indeed all those within the capitalist system, though to a lesser degree, share with that state and its satellites regarded as the sworn enemies of that system � is the crass materialism, which lays excessive and ever-increasing emphasis on material wellbeing, forgetful of those things of the spirit on which alone a sure and stable foundation can be laid for human society. It is this same cancerous materialism, born originally in Europe, carried to excess in the North American continent, contaminating the Asiatic peoples and nations, spreading its ominous tentacles to the borders of Africa, and now invading its very heart, which Bahá'u'lláh in unequivocal and emphatic language denounced in His Writings, comparing it to a devouring flame and regarding it as the chief factor in precipitating the dire ordeals and world-shaking crises that must necessarily involve the burning of cities and the spread of terror and consternation in the hearts of men."
Shoghi Effendi reminded us that 'Abdu'l-Bahá, during His visit to both Europe and America, had, from platform and pulpit raised His voice "with pathetic persistence" against this "all-pervasive, pernicious materialism" and pointed out that as "this ominous laxity in morals, this progressive stress laid on man's material pursuits and wellbeing" continued, the political horizon was also darkening "as witnessed by the widening of the gulf separating the protagonists of' two antagonistic schools of thought which, however divergent in their ideologies, are to be commonly condenned by the upholders of the standard of the Faith of Bahá'u'lláh for their materialistic philosophies and their neglect of those spiritual values and eternal verities on which alone a stable and flourishing civilization can be ultimately established."
The Guardian constantly called to our attention that the objectives, standards and practices of the presentday world were, for the mast part, in opposition to or a corrupt form of what the Bahá'ís believe and seek to establish. The guidance he gave us in such matters was not confined to issues as blatant and burning as those cited in the above quotations. He educated us as well � if we accept to be educated by him � in matters of good taste, sound judgment and good breeding.
So often he would say: this is a religion of the golden mean, the middle of the way, neither this extreme nor that.
What he meant by this was not compromise but the very essence of the thought conveyed in these words of Bahá'u'lláh Himself: "overstep not the bounds of moderation"; "whoso cleaveth to justice can, under no circumstances, transgress the limits of moderation." We live in perhaps the most immoderate society the world has ever seen, shaking itself to pieces because it
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has turned its back on God and refused His Messenger.
Shoghi Effendi did not see this society with the eyes that we see it. Had he done so he would not have been our guide and our shield. Whereas the Manifestation of God appears from celestial realms and brings a new age with Him, the Guardian's station and function was entirely different.
He was very much a man of the Twentieth Century.Far from being alien to the world in which he lived one might say he represented the best of it in his clear and logical mind, his unembarrassed, uninhibited appraisal of it. His understanding of the weaknesses of others, however, produced in him no compromise, no acceptance of wrong trends as evils to be condoned because they were universal. Too much stress cannot be laid on this point. We are prone to think that because a thing is general it is the right thing; because our leaders and scholars hold a view, it is the right view; because experts assure us that this, that or the other thing is proper and enduring they speak with the voice of authority. No such complacence afflicted Shoghi Effendi. He saw everything in the world today � in the realm of politics, morality, art, nrnsic, literature, medicine, social science � against the framework of Bahá'u'lláh's teachings.
Did it fit into the guiding lines laid down by Bahá'u'lláh It was a sound trend. Did it not? It was on a wrong and dangerous track.
Shoghi Effendi gave us, over the years, what I like to call "guiding lines", clarification of great principles, doctrines and thoughts in our religion.
Only a few can be arbitrarily selected for a work of this scope, but they are ones which to inc have a special significance in shaping our Bahá'í outlook in the world we live in today.
One of the most fallacious modern doctrines, diametrically opposed to the teachings of all religions, is that man is not responsible for his acts but is excused his wrongdoing because it is brought about by conditioning factors. This is a contention with which Shoghi Effendi had no patience for it was not in accordance with the words of Bahá'u'lláh: "That which trained, the world is justice, for it is zqilzeld by two pillars, reward and punishment. These two pillars are the source of life to the world."
Individuals, nations, Baha communities, the human race, are all accountable for their acts. Though there are many factors involved in all our decisions, the essence of Baha belief is that God gives us the chance, the help, and the strength, to make the right one and that for it we will be rewarded and failing it we will be punished. This concept is almost the onpo-site of the teachings of modern psychology.
The Guardian's relationship with the entire Baha world, as well as individuals, officials, and non-Bah&is, was based on this principle. He was immensely patient, but in the end punishment was swift and just; his rewards were swift too, and to me seemed always greater than deserved by those who received them.
The highest standards of literature and language are reflected, whether in Persian, Arabic or English, in the writings of the BTh, Bahá'u'lláh, 'Abdu'l-Bahá, and Shoghi Effendi.
No debased coin of words was used by any of them.I remember once when a pilgrim, sincerely and modestly remonstrated with the Guardian about the difficulty ordinary people in America had in understanding his writings and suggested he make them a little bit easier. The Guardian pointed out, firmly, that this was not the answer; the answer was for people to raise their standard of English, adding, in his beautiful voice with its beautiful pronunciation � and a slight twinkle in his eye~that he himself wrote in English.
The implication that a great deal of the writing on the other side of the Atlantic did not always fall in this category was quite clear! He urged Baha magazines to use an "elevated and impressive style" and certainly set the example himself at all times.
When I was first married I was a little apprehensive of what the Guardian's attitude might be towards modern art. Loving the great periods of art in our own and other cultures I wondered what I would do if I found he admired modern trends in painting, sculpture and architecture. i need have had no tears. Occasionally we were able to visit famous European museums and art galleries together.
I soon discovered, to my great relief, that his love of symmetry and beauty, of a mature style and a noble expression of real values, was deep and true. The blind search for a new style, however sincere and logical it may be, which has followed upon the general crumbling of the old order of things in the world, Shoghi Effendi never
Page 174mistook for the evidence of a new, evolved expression of art, least of all a Baha expression of anything. He knew history too well to mistake the lowest point of decay, the reflection of a decadent and moribund society, for the birth of a new style inspired by Bahá'u'lláh's World Order! He knew the fruit is the end product of the growth of the tree and not the first; he knew that a world system, drawing strength from world peace and unification, must come first and then be followed by the flowering, in the Golden Age, of a new, mature expression of art. Lest there be any doubt of this, look at the superstructure of the Shine of the Báb and the International Archives building which he built; look at the four designs of the Temples for Mt. Carmel, Tihr&n, Sydney, and Kampala he himself chose. They were admittedly conservative, based on past experience; but they were also based on styles that had withstood the test of time and would continue to do so until a new and organically evolved style could be produced as the world evolved under the influence of Bahá'u'lláh's teachings. In letters he wrote in 1956 to two different National Assemblies about two different Temples, his secretary stated his views as follows: "He feels that, as this is the Mother Temple... it has a very great importance; and must under all circumstances be dignified, and not represent an extremist point of view in architecture.
No one knows how the styles of the present day may be judged two or three generations from now; but the Bahá'ís cannot afford to build a second Temple if the one they build at the present time should seem too extreme and unsuitable at a future date." "He was sorry to have to disappoint
Mr. FHowever, there was no possible question of accepting something as extreme as this. The Guardian feels very strongly that, regardless of what the opinion of the latest school of architecture may be on the subject, the styles represented at present all over the world in architecture are not only very ugly, but completely lack the dignity and grace which must be at least partially present in a Bahá'í House of Worship. One must always bear in mind that the vast majority of human beings are not either very modern or very extreme in their tastes, and that what the advanced school may think is marvellous is often very distasteful indeed to just plain, simple people."
The same thoughts that moved the Guardian as regards literature and art applied to his feelings about music, of which he had a great love.
What one gleans from the above is that the Guardian desired to safeguard the Cause, to maintain for it and its precious institutions a standard of dignity and beauty that would protect its Holy Name, the sacred nature of its institutions, its international character, its newness and promise, from the whims and caprices of an age in transition and from the undue influence of a corrupt, wholly western civilization.
How many Baha appreciate the fact that just as chastity, honesty and truthfulness are required of them, courtesy, dignity and reverence are qualities upheld in the teachings of
Bahá'u'lláh One of ShoghiEffendi's early cables to America stresses this point: "Dignity of Cause requires restraint use Master~s voice record."
The sense of the holiness of things is one of the greatest benedictions for man. Many times the Guardian brought this to our attention in instructions such as these: "ensure no one photographs Báb's portrait during display."
To gaze upon the reproduction of the face of the Manifestation of God, were it the flAb or Bahá'u'lláh, was a unique privilege, to be approached as such, not just as one more reproduction to be passed about from hand to hand.
The sharp distinction between the coalescence of Bahá'u'lláh's followers in a unified, spiritually-motivated world system and the disintegration, side-taking and hatred decimating the races, religions and political parties of the world, was constantly pointed out by the Guardian and the dangers involved if the Bahá'ís did not hold themselves strictly aloof from these dissensions repeatedly emphasized. In September 1938, as humanity drifted towards the precipice of a second world war, Shoghi Effendi cabled a stern warning and unambiguous instruction to the believers on this policy of strict neutrality: "Loyalty
World Order Bahá'u'lláhsecurity its basic institutions both imperatively demand all its avowed supporters particularly its champion-builders American continent in these days when sinister uncontrollable forces are deepening cleavage sundering peoples nations creeds classes resolve despite pressure fast crystallizing public opinion abstain individually
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collectively in word action informally as well in all official utterances publications from assigning blame taking sides however indirectly in recurring political crises now agitating ultimately engulfing human society. Grave apprehension lest cumulative effect such compromises disintegrate fabric clog channel grace that sustains system God's essentially supranational supernatural order so laboriously evolved so recently established."
The patriotism of Baha is not manifest in an allegiance to national prejudices and political systems but rather in two ways: to serve one's country by fostering its highest spiritual interests and by implicit obedience to government, whatever that government may be. The Guardian pointed out, in 1932, that the extension of Baha activities throughout the world and "the variety of the communities which labor under divers forms of government, so essentially different in their standards, policies and methods, make it absolutely essential for all. members of any one of these coninmnities to avoid any action that might, by arousing the suspicion or exciting the antagonism of any one government, involve their brethren in fresh persecutions. and and went on to say: "How else, might I ask, could such a far-flung Faith, which transcends political and social boundaries, which includes within its pale so great a variety of races and nations, which will have to rely increasingly, as it forges ahead, on the goodwill and support of the diversified and contending governments of the earth � how else could such a Faith succeed in preserving its unity, in safeguarding its interests, and in ensuring the steady and peaceful development of its institutions 2" On another occasion Shoghi Effendi wrote: "Let them proclaim that in whatever country they reside, and however advanced their institutions, or profound their desire to enforce the laws, and apply the principles enunciated by Bahá'u'lláh, they will, unhesitatingly, subordinate the operation of such laws and the application of such principles to the requirements of their respective governments.
Theirs is not the purpose, while endeavouring to conduct and perfect the administrative affairs of their Faith, to violate, under any circumstances, the provisions of their country's constitution, much less to allow the machinery of their Administration to supersede the government of their respective countries."
A telegram of the Guardian, sent in 1930 to one of the Near Eastern Assemblies, points very clearly to the correct Baha attitude: "unless government objects formation Assembly essential".
The Baha, as Shoghi Effendisaid so aptly, belong to no political party but to "God's party".
They are the agents ofThe freedom of a sovereign state to pursue its own policies � however detrimental they might be to Bahá'í interests � was upheld by Shoghi Effendi in 1929 when the Soviet Government expropriated the first Bahá'í Temple of the world.
In spite of the sorrow this action caused the Guardian he wrote that because of the articles of its own constitution the authorities had acted "within their recognized and legitimate rights". When every appeal had failed of its purpose, he instructed the Bahá'ís in that country to obey the decrees of their Government, trusting that in time, as he wrote, God would "lift the veil that flow obscures the vision of their rulers, and reveal the nobility of aim, the innocence of purpose, the rectitude of conduct, and the hunianitarian ideals that characterize the as yet small yet potentially powerful Baha communities in every land and under any government."
It must not be thought that as this Faith grew in strength and passed from victory to victory there was a change in this fundamental policy enunciated by Shoghi Effendi only eight years after he became Guardian.
Far from it. In 1955 he cabled a message to all National Assemblies, at a time when the number of countries enrolled under the banner of the Faith had almost doubled during two years, appealing to the believers who were engaged in the mightiest Crusade ever launched since the inception of the Faith "whether residing homelands overseas however repressive regimes under which they labour ponder anew full implications essential requirements their stewardship Cause Bahá'u'lláh rise higher levels consecration vigilantly combat all forms misrepresentations eradicate suspicions dispel misgivings silence criticisms through still more compelling demonstration loyalty their respective governments win maintain strengthen confidence civil authorities their integrity sincerity reaffirm universality aims purposes Faith proclaim spiritual character its fundamental principles assert nonpolitical character its Administrative institutions
Page 176There are three factors involved in this question of loyalty to government yet complete aloofness from politics: one is obedience, another is wisdom and the third is the use of approved legal channels. Too often the factor of wisdom is overlooked, and yet the Guardian made it abundantly clear that it should always be considered. In a world where press and radio are hourly pouring out accusations, indictments and abuse upon the systems and policies of other nations, the Baha cannot be too wise.
In various countries he forbade the Baha to seek publicity and told them to shun all contact with certain sects and nationalities who, if they heard of the Faith or accepted it, could place the entire work of the pioneers in jeopardy.
This was the essence of wisdom and every time it was ignored it led to disaster.
On the other hand, in different countries at different times, the Guardian strongly urged the Assemblies and the pioneers, wherever the way was open to do so, to protect the interests of the Faith through legal channels and through securing for it legal recognition, as well as through insuring the support of public opinion through the media of the press and radio.
In such matters of policy as these, however, which affect the international interests and wellbeing of the Faith, guidance and protection must come from the World Centre, which, by its very nature, is the sole authority in a position to use its judgment on such vita] and delicate questions.
Another great guiding line of thought was the Guardian's exposition of what unity means in the Bahá'í teachings.
Shoghi Effendi wrote that "the principle of unification which" the Cause "advocates and with which it stands identified" the enemies of the Faith "have misconceived as a shallow attempt at uniformity"; "Let there be no misgivings as to the animating purpose of the worldwide Law of Bahá'u'lláh. it repudiates excessive centralization on the one hand, and disclaims all attempts at uniformity on the other. Its watchword is unity in diversity..."
The principle of the Oneness of Mankind, Shoghi Effendi stated, though it aimed at creating "a world organically unified in all the essential aspects of its life" was nevertheless to be a world "infinite in the diversity of the national characteristics of its federated units."
Hewrote of "the highly diversified Bahá'í society of the future" and, urging the Bahá'ís to pay special attention to winning the adherence to the Faith of different races, said, "A blending of these highly differentiated elements of the human race, harmoniously interwoven into the fabric of an all-embracing Baha fraternity and assimilated though the processes of a divinely-appointed Administrative Order, and contributing each its share to the enrichment and glory of Baha community life, is surely an achievement the contemplation of which must warm and thrill every Bahá'í heart." This
Faith, Shoghi Effendiwrote, "does not ignore, nor does it attempt to suppress, the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world."
In an age of proselytizing, when nations and blocks of nations, various societies and organizations are hammering away at people's minds day and night, seeking to make them over in their own image, seeking to force their political systems, theft-clothes, their way of living, their housing, their medical systems, their philosophy and moral and social codes on each other, it is surely of the greatest importance for Bahá'ís to ponder their own teachings and the illuminating interpretation of them given by their Guardian.
The Western World today has a passion for uniformity. As fast as it can it is trying to make everyone alike.
The result is that while much good is undoubtedly being spread, and material benefits are reaching an ever larger number of people, many things diametrically opposed to the methods and objectives of Bahá'u'lláh are also taking place.
One of the things our western materialism is rapidly spreading � in addition to irreligion, immorality and the worship of money and possessions � is a wave of despair, unrest, and a feeling of deep inferiority among the socalled backward peoples of the world.
We might well pause to contrast the impact � so deadly � that this self-importance, self satisfaction and wealth is having upon other peoples with where the Guardian placed the emphasis in his relation to such peoples. Why did Shoghi Effendi keep and publish such exhaustive lists of the "races" and the "tribes" enlisted under the banner of the Faith? Did he perhaps collect them, each as a separate pearl, to
Page 177THE GUARDIAN OF TIlE BAT-IA'i FAITH 177
weave into precious adornments for the body of Bahá'u'lláh's Cause? Why did he hang on the walls of the Mansion in Baha a picture of the first Pygmy Baha'i, and the first descendant of the Inca Indians to accept the Faith? Surely it was not as curiosities or trophies but rather because the beloved Josephs of the world were come home to the tent of their Father. So well I remember when Shoghi Effendi discovered that one of his pilgrims was a descendant of the old royal family of Hawaiian kings. lie seemed to radiate with a joy and delight that was almost tangible and this glow enveloped a man whose portion in life had been mostly compounded of scorn for his native blood! It must not be thought that such things were personal peculiarities of Shoghi Effendi or matters of policy. Far, far from it. It was the reflection of the very essence of the teachings that each division of the human race is endowed with gifts of its own needed to make the new Order of Bahá'u'lláh diversified, rich and perfect.
Not only did Shoghi Effendi preach this, he actively pursued it, through announcements, appeals and instructions to Bahá'í AssenThijes :" First all red Indian Assembly consolidated Macy Nebraska" he cabled triumphantly in 1949. Constantly remembering 'Abdu'l-Bahá'í words in the Tablets of the Divine Plan to "give great importance to teacizina the ~ Indians, i.e., the aborigines of
America" Shoghi Effendipursued this objective until the last months of his life, when he wrote, in July 1957, to the Canadian National Assembly, that the "long overdue conversion" of the American Indians, the Eskimos and other minorities, should receive such an impetus "as to astonish and stimulate the members of all Bahá'í communities throughout the length and breadth of the Western Hemisphere."
A year before, in one of Shoghi Effendi's letters to the United States National Assembly, his secretary had written:
"The beloved Guardianfeels that sufficient attention is not being paid to the matter of contacting mi-norliles in the United States.
He feels your Assembly should appoint a special committee to survey the possibilities of this kind of work, and then instruct local Assemblies accordingly, and in the meantime encourage the Baha to be active in this field, which is one open to everybody, as the minorities are invariably lonely, and often respond to kindness much more quickly than the well-established majority of the population."
The natural outcome of this policy is the unique attitude the Bahá'í Faith has towards minorities, which was set forth so clearly by Shoghi Effendi in The Advent of Divine Justice: "To discriminate against any race, on the grrnmd of its being socially backward, politically immature, and numerically in a minority, is a flagrant violation of the spirit that animates the Faith".
Once a person accepts this Faith "every differentiation of class, creed, or colour must automatically be obliterated, and never be allowed, under any pretext, and however great the pressure of events or public opinion, to reassert itself." Shoghi Effendi then goes on to state a principle so at variance with the political thinking of the entire world that it deserves far more consideration than we usually give it: "If any discrimination is at all to be tolerated, it should be a discrimination not against, but rather in favour of the minority, be it racial or otherwise.
Unlike the nations and peoples of the earth, be they of the East or of the West, democratic or authoritarian, communist or capitalist, whether belonging to the Old World or the New, who either ignore, trample up on, or extirpate, the racial, religious or political minorities within the sphere of theft jurisdiction, every organized community, enlisted under the banner of Bahá'u'lláh should feel it to be its first and inescapable obligation to nurture, encourage, and safeguard every minority belonging to any faith, race, class, or nation within it. So great and vital is this prhciple that in such circumstances, as when an equal number of ballots has been cast in an election, or where the qualifications for any office are balanced as between the various races, faiths or nationalities within the community, priority should unhesitatingly be accorded the party representing the minority, and this for r�o other reason except to stimulate and encourage it, and afford it an opportunity to further the interests of the community." Shoghi Effendi once expressed the workings of this principle so succinctly and brilliantly that I wrote it down in his own words: "the minority of a majority is more important than the majority of a minority." In other words it is not the nia-merical strength or weakness in the nation
Page 178THE GUARDIAN OF THE BAFIA'I FAITH 179
that is the index of a minority, but its numerical strength or weakness inside the Bahá'í community holding the election � so great is the protection of any minority. The Guardian used to say that when the day came that a Baha state existed the rights of non-KBahá'í religious minorities would be rigorously protected by the Bah~ is. The Bahá'í Faith not oniy safeguards society as a whole and protects the rights of minorities, it upholds the rights of the individual, internationally the individual nation, and within the community, the individual human being.
"The unity of the human race, as envisaged by Bahá'u'lláh," Shoghi Effendi wrote, "implies the establishment of a world coi~~onwea1th...
in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded."
Staunchly as the Guardian upheld the authority of the Assemblies, he was also a stout defender of the individual believer and had a deep bond of love with the "rank and ifie" of the followers of Bahá'u'lláh.
Scarcely an appeal was made to the Bahá'í world or to National comnmnities that did not address the individual Bahá'í and not only encourage his initiative, but point out that without it all plans must fail.
The humble have ever been singled out for unique blessings. In 1925 Shoghi Effendi wrote: "Not infrequently, nay oftentimes, the most lowly, untutored and inexperienced among the friends will, by sheer inspiring force of selfless and ardent devotion, contribute a distinct and memorable share to a highly involved discussion in any given AssenThly."
The Guardian was a passionate admirer of the meek and pure in heart and disliked aggressive and, particularly, ambitious individuals.
His appeals for pioneers made his attitude quite plain: "all must participate, however humble their origin, however limited their experience, however restricted their means, however deficient their education, however pressing their cares and preoccupations, however unfavourable the environment in which they live...
How often.. have the lowliest adherents of the Faith, unschooled and utterly inexperienced, and with no standing whatever, and in some cases devoid of intelligence, been capable of winning victories for their Cause, before which the most brilliant achievements of the learned, the wise, and the experienced have paled."
Little minds instinctively seek to circumscribe the things around them, to puii in the walls to the size of their own small existence, to get everything squared off to their own scale so they can feel safe and snug. This process invariably means that a lot of the material used in their walls is from the last house they lived in, is very much what they were accustomed to before they moved, so to speak. Big minds, on the contrary, push the horizons farther away, create new frontiers, leaye room for growth. It is not difficult, when one reads over the letters to and from the Guardian, to see how he kept a perfect balance between what was wise and essential for the present stage of the Faith, and what would unduly circumscribe its unfoldment and crystallize its living teachings into a premature form, too small, too national or provincial, too sectarian or racial, to expand into a World Order, with its attendant world government and world society.
From the earliest days of his ministry Shoghi Effendi set about creating order in what was then a very small Bahá'í world, barely existing in some of the thirtyfive countries which had received at least a ray of illumination from the Light of Bahá'u'lláh. The great, guiding lines were clear in his mind and as he grew older, and the community of believers grew and increased in experience, these lines became clearer and details were added. So often, as I listened to and observed Shoghi Effendi, I felt he was the only real Bahá'í in the world.
Everyone else, claiming to be a Balli'i, had a portion of the Faith, an angle on it, a concept, however large, tinctured by his own limitations, but the Guardian saw it as a whole, in all its greatness and perfect balance. He had not oniy the capacity to see but to analyse and express with brilliant clarity what he saw.
For instance take this epitome of what he felt the Baha Faith is in the scheme of things: ". it should be stated that the Revelation identified with Bahá'u'lláh abrogates unconditionally all the Dispensations gone before it, upholds uncompromisingly the eternal verities they enshrine, recognizes firmly and absolutely the Divine origin of their Authors, preserves inviolate the sanctity
Page 180of their authentic Scriptures, disclaims any intention of lowering the status of their Founders or of abating the spiritual ideals they inculcate, clarifies and correlates their functions, reaffirms their common, their unchangeable and fundamental purpose, reconciles their seemingly divergent claims and doctrines, readily and gratefully recognizes their respective contributions to the gradual unfoldment of one Divine Revelation, unhesitatingly acknowledges itself to be but one link in the chain of continually progressive Revelations, supplements their teachings with such laws and ordinances as conform to the imperative needs, and are dictated by the growing receptivity, of a fast evolving and constantly changing society, and proclaims its readiness and ability to fuse and incorporate the contending sects and factions into which they have fallen into a universal Fellowship, functioning within the framework, and in accordance with the precepts, of a divinely conceived, a world-unifying, a world-redeem-ing Order." Immediately one sees where this "greatest religious Dispensation in the spiritual history of mankind" fits into the panorama of history.
This Faith, "at once the essence, the promise, the reconciler, and the unifier of all religions", had, as its "primary mission", the establishment of a Divine Civilization.
I remember in the course of a conversation Shoghi Effendi had with a former teacher of his at the American University in Beirut, how beautifully he answered this man's question as to what was the purpose of life to a Baha. The Guardian answered that the object of life to a Baha was to promote the oneness of nmnkind. He then went on to point out that Bahá'u'lláh had appeared at a time when His Message could and should be directed to the whole world and not merely to individuals; that salvation today was through world salvation, world change, world reform of society and that the world civilization resulting from this would in turn reflect upon the individuals composing it and lead to their redemption and reformation. Over and over Shoghi Effendi made it clear in his writings and talks that the two processes must go on together � reform of society, reform of personal character. There was never any doubt that individual regeneration, as he wrote to a non-Bah&i in 1926, was the "sure and endur ing foundation on which a reconstructed society" would develop and prosper.
But how could one create a pattern for future society, even a tiny embryo of the future World Commonwealth of Bahá'u'lláh, if all around its fringes it was still interwoven with the fabric of that society which was dying out, must die out, to make way for the new?
Shoghi Effendi took up his scalpel � the interpretation of the writings of the Faith � and began to cut.
Although the reading aright of our doctrines showed that there was only one religion, that of God Almighty, all down the ages, and the Prophets were its exponents at various times in history, the fact remained, Shoghi Effendi made us understand, that the duty of man in each new Dispensation was to adhere to it in all its forms and cut one's self away from the outer forms and secondary laws of the previous religion.
Flow could any honest Christian remain in the church and pray for the coming of the Father and His Kingdom while in his heart he very well knew Bahá'u'lláh was the Father and the Kingdom was beginning to emerge through the establishment of His laws and system as reflected and embodied in the Administrative
Order? The Bahá'ís � Eastand West � had vaguely understood this to a greater or lesser degree in different places, but now, through the communications of the Guardian, they began to see a sharp line where shadow and light met, with no comfortable twilight zone of compromise with family feelings, community opinion, personal convenience left. You were expected to either get in or get out. This had a purifying and stiffening effect on the entire body of believers the world over and made them, as never before, conscious of the fact that they were a world body of people, the people of the new Day, of the new Dispensation.
It is in the light of this process that we must see how the emphasis shifted, over the years, in relation to the acceptance of new Baha. During the first decade-and-a-half of Shoghi Effendi's ministry Bahá'í bodies, in the West in particular, were encouraged to be sure that those who became BaWi'is were well aware of the greatness of the step they took. A clear break with the past was required of them. "Otherwise", Shoghi Effendi wrote in 1927, "those whose faith is still unripe may thereby remain indefinitely along the circumference and continue in their attitude of
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hail-hearted allegiance to the teachings of the Cause in their entirety." During those years the Faith rose in fame and stature, won in many western lands recognition as an independent religion with laws and a system of its own, was greatly helped in this process by the ruling of a Muslim court in Egypt which stated we were not part of IslAm but as distinct from it as Christianity or Judaism, and became increasingly acknowledged as a Faith in its own right. Shoghi Effendi, however, constantly vigilant and unnaturally sensitive to whatever affected the life of the Cause, detected a trend amongst the administrative institutions to carry his original instruction in such matters (given in 1933) that the Assemblies should be "slow to accept" new believers, too far.
A new rigidity was in danger of frustrating the main animating purpose of all Bahá'í institutions � to convert mankind to the Faith of Bahá'u'lláh. The Baha'is, in their eagerness to obey Shoghi Effendi's instructions, had gone to extremes and were so interested in screening applicants that it was getting difficult to become a Bahá'í at all.
In 1938 Shoghi Effendi, therefore, found it necessary to instruct the American Assemblies "to desist from insisting too rigidly on the minor observations and beliefs, which might prove a stumbling block in the way of any sincere applicant" and pointed out the duty of IBah&i communities was to nurse the new believers, subsequent to their acceptance of the Faith, into I3ah&'i maturity.
As the Faith grew in inner cohesion and strength, as National Assembly after National Assembly was formed in East and West and began to function strongly and systematically, as the people of the world became increasingly aware of the existence of this new religion as an independent Revelation with a system of its own, the instructions of Shoghi Effendi changed.
Particularly during the great Ten Year Plan ofthe whole emphasis in relation to the enrollment of new Bahá'ís was modified; now we were strong, now our foundations had been unassailably laid, now we could deal, at last, at last, with the masses of mankind in all the countries of the world. Fling open the doors and bring them into the ark of Bahá'u'lláh's salvation!
The time had come to obey 'Abdu'l-Bahá'í injunction: "Suninion the people in these countries, capitals, islands, assemblies and churches to enter the Abhd Kingdom." In other words having achieved his end Shoghi Effendi changed his tactic. He informed the American National Assembly that the fundamental and primary requisites a candidate should have were acceptance of the stations of the
BTh, the Forerunner;and 'Abdu'l-Bahá, the Exemplar of the Faith; submission to whatever They had revealed; loyal and steadfast adherence to the provisions of the Will of the Master; and close association with the spirit and form of the worldwide Bahá'í
Administration. Thesewere the "principal factors" and any attempt to analyse and elucidate further, he said, would only lead to barren discussion and controversy and be detrimental to the growth of the Cause.
He ended up his exposition on this delicate subject by urging the friends, unless some particular circumstance made it absolutely necessary, to "refrain from drawing rigidly the line of demarcation".
The Mb, Bahá'u'lláh,Their ministries � each so different in character � were primarily devoted to the sublime aim of bringing all mankind under the tent of this healing, peace-giving, soul-regenerating Faith. Over and over again, insistently, far thirty-six years Shoghi Effendi rallied us to "the preeminent task of teaching the Faith to the multitudes a task", he assured us in his last Ri~vAn Message to the Baha world, �at once so sacred, so fundamental, and so urgent; primarily involving and challenging every single individual; the bedrock on which the solidity and the stability of the multiplying institutions of a rising Order must rest".
If one compiled what the Guardian has written on the subject of teaching it would be a good-sized book. But one sees throughout that the objective was clear, the duty fixed, the methods adaptable and fluid.
Shoghi Effendi used so many words in connection with new IBahá'ís and their acceptance of Bahá'u'lláh: he called them "converts", "candidates~~, "avowed adherents", "new believers", "unreserved" supporters of the Faith and many other descriptive and satisfying names; he said they were "enrolled", "converted", "declared their faith", "embraced the Faith", "enlisted" under Bahá'u'lláh's banner, "espoused His Cause", "joined the
Page 182ranks" of the faithful and so on. In an age of banal, stereotyped c1ich~s we might do well to remember this.
* * * In making any attempt to give a coherent picture of what Shoghi Effendi called the first epoch in the evolution of 'Abdu'l-Bahá'í Divine Plan � an epoch which he stated began in 1937 and would end in 1963, and comprised "three successive" crusades � one must go back and study his writings chronologically, for in them the clear reflection of his mind and the emergence of the scheduled pattern of his plans can be discerned.
Ever since the passing of his beloved Master the whole object of the Guardian's existence was to fulfil His wishes and complete His works. The Divine Plan, conceived by Him, in one on the darkest periods in human history was, Shoghi Effendi stated, "'Abdu'l-Bahá'í unique and grand design," embodied in His Tablets to the Bahá'ís of the United States and Canada, with which the destinies of the followers of Bahá'u'lláh in the North American continent would "for generations to conm remain inextricably interwoven"; for twenty years it had been held in abeyance while the agencies of a slowly emerging Administrative Order were being created and perfected for "its efficient, systematic prosecution". How much importance the Guardian attached to this fundamental concept, often stressed by him, we are prone to forget, so let us turn to his actual words. During the opening years of the first Seven Year Plan, in 1939, he wrote to the American
Community:"Through all the resources at their disposal, they are promoting the growth and consolidation of that pioneer movement for which the entire machinery of their Administrative Order has been primarily designed and erected." Eighteen years later Shoghi Effendi's view on this subject was the same, for he wrote to one of the European National Assemblies in August 1957, shortly before his passing: "Less substantial, however, has been the progress achieved in the all-important teaching field, and far inferior the acceleration in the vital process of individual conversion for which the entire machinery of the Administrative Order has been primarily and so laboriously erected."
If we view aright what happened in 1937 at the beginning of the first Seven Year Plan, we see that Shoghi Effendi, now in his fortieth year, stepped out as the general leading an army � the North American Bahá'ís � and marched off to the spiritual conquest of the Western Hemisphere.
While other generals, famous in the eyes of the world, were leading vast armies to destruction all over the planet, fighting battles of unprecedented horror in Europe, Asia and Africa, this unknown general, unrecognized and unsung, was devising and prosecuting a campaign more vital and far-reaching than anything they could ever do. Their battles were inspired by national hates and ambitions, his by love and self sacrifice.
They fought for the preservation of dying concepts and values, for the past order of things.
He fought for the future, with its radiant age of peace and unity, a world society and the Kingdom of God on earth. Their names and battles are slowly being forgotten, but Shoghi Effendi's name and fame is rising steadily, and his victories rise in greatness with him, never to be forgotten.
In reviewing the overwhelming volume of material on the subject of the Guardian's Plans, we must never forget that although the first organized implementation of 'Abdu'l-Bahá'í Spiritual Mandate to the American believers (and let us note that this term does not refer to the Baha of the United States alone but to the believers of North America) took place with the initiation of the first Seven Year Plan, a body of devoted American followers of the Faith, the majority of whom Shoghi Effendi pointed out were "women pioneers", had already arisen, in immediate response to the Tablets of the Divine Plan presented to the Eleventh
Annual Bahá'í Conventionin New York in 1919, and had proceeded to Australia, the northernmost capitals of Europe, most of its
Central States, the BalkanPeninsula, the fringes of Africa and Latin America, some countries in Asia and the island of Tahiti in the Pacific Ocean. During thirty-six years Shoghi Effendi never forgot the services of these souls or ceased to name them.
He made it clear, however, that such overseas teaching enterprises of the American Baha had been "tentative" and "intermittent". With the inauguration of the first Seven Year Plan a new epoch had begun.
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When the Divine Plan will come to an end we do not know. Its significance has been elaborated by the Guardian in innumerable passages.
It was, he wrote, "the weightiest spiritual enterprise launched in recorded history"; "the most potent agency for the development of the World AdnMnistrative System"; "a primary factor in the birth and efflorescence of the World Order itself in both the East and the
West."With Shoghi Effendi everything was clear: there was The Plan, and then there were plans and plans! There were, after the inauguration of the first Seven Year Plan, in the course of many years, and in various parts of the world, a Nineteen Month, Two Year, Three Year, Forty-five Month, Four-and-a-Half Year, Five Year, Six Year and other plans; but whether given by him, or spontaneously initiated by the Baha themselves, he knew where to place them in the scheme of things. There was a God-given Mission, enshrined in a God-given Mandate, entrusted to the American believers; this Mission was their birthright, but they could oniy fulfill it by obeying the instructions given them in the Master's Tablets of the Divine Plan and winning every crusade they undertook; the other plans, Shoghi Effendi wrote in 1949, "are but supplements to the vast enterprise whose features have been delineated in those same Tablets and are to be regarded, by their very nature, as regional in scope, in contrast with the world-embracing character of the Mission entrusted to the community of the champion builders of the World Order of Bahá'u'lláh, and the torchbearers of the civilization which that Order must eventually establish."
If Shoghi Effendi was the general, undoubtedly his chief of staff was the American Assembly; it got its orders direct from him and the rapport was intimate and comFlete. But he never forgot that the glory of an army is its soldiers, the "rank and file", as he forthrightly called them. He never ceased to appeal to them, to inspire them, to love them and to inform them that every North American believer shared a direct responsibility for the success of the Plan. Knowing how prone human nature is to be diverted from any purpose, he constantly reiterated the tasks undertaken, the responsibility assumed, the immediate need. When the different crusades approached their end and the success of various aspects of the work seemed to hang in the balance, his appeals rose in a veritable crescendo and swept the Baha to victory.
The first Seven Year Planhad a "triple task": one, to complete the exterior ornamentation of the first Mashriqu'l-Adhkar in the Western World� two, to establish one local Spiritual Assembly in every state of the United States and every province of Canada; three, to create one centre in each Latin American Republic "for whose entry into the fellowship of Bahá'u'lláh," Shoghi Effendi virote, "the Plan was primarily formulated." Every nation in the Western Hemisphere was to be "woven into the fabric of Bahá'u'lláh's triumphant Order" and he pointed out to us that there were twenty independent Latin American Republics "constituting approximately one-third of the entire number of the world's sovereign states" and that the Plan was no less than an "arduous twofold campaign undertaken simultaneously in the homeland and in
Latin America."A little over two years after the initiation of this historic teaching drive Europe went to war; another two years passed and the United States � and practically the whole planet � was at war. Its seven-year activity took place in the face of the greatest suffering and darkest threat the New World had ever experienced. The degree to which Shoghi Effendi watched over, encouraged and guided this first great Plan of the Divine Plan is unbelievable. Messages streamed from him to the National Spiritual Assembly of the Baha of the United States and Canada. He told them the "deepening gloom" of the Old World invested their labours with a "significance and urgency" that could not be overestimated.
The Latin American campaign was "one of the most glorious chapters in the international history of the Faith."
It was the "opening scene of the First Act of that superb Drama whose theme is no less than the spiritual conquest of both the Eastern and Western Hemispheres."
After two years of the Plan had run their course, when the exterior ornamentation of the Temple was satisfactorily progressing, and a series of ardent appeals from him had ensured that all the preliminary steps had been taken on the bornefront, Shoghi Effendi waved his arm and directed the march of his forces down the coasts and over the islands of
Page 184Central America, following, as he cabled, in a "methodical advance along line traced pen 'Abdu'l-Bahá'í In spite of his own ever-growing burdens and anxieties he informed the friends he wished to keep personally in contact with pioneers in North, Central and South America. What those letters of his meant to the pioneers "holding", as he said, "their lonely posts in widely scattered areas throughout the Americas", only those who received them can truly judge, but I myself wonder if this, or later crusades would ever have been won without this communion he had with the believers.
I-Ifs love, encouragement and understanding kept them anchored to their posts. Not a few are still where they are because of letters signed "Your true brother, Shoghi".
In looking back on those glorious and terrible years of the last war the success of the first Seven Year Plan seems truly miracu-ions. While humanity was being decimated in Europe and Asia, while the World Centre of the Faith was being threatened with unprecedented danger on four sides, while the
United States and Canadawere engaged in a world conflict, with its attendant anxieties, restrictions and furor, a handful of people, lacking in resources but rich in faith, lacking in prestige but rich in determination, succeeded in not only doubling the number of
Baha Assemblies in NorthAmerica and ensuring the existence of at least one in every state of the Union and every province of Canada, but in completing the extremely costly exterior ornamentation of their Mother Temple sixteen months ahead of the scheduled time, and establishing not only a strong Bahá'í group in each of the twenty Latin Republics, but in addition fifteen Spiritual Assemblies throughout the entire area. In the last months of the Plan Shoghi Effendi fairly stormed the remaining unfinished tasks, with his valiant little army, too excited to feel the exhaustion of seven years constant struggle, hard at his heels. When the sun of the second Baha Century rose, it rose on triumph.
To his cohorts Shoghi Effendi said that he and the entire Bahá'í world owed them a debt of gratitude no one could "measure or describe".
For twenty years, under the guidance of Shoghi Effendi, to a design he provided, the Baha wove the tapestry of the three great Crusades of his ministry. Amidst the busy, multicoloured scenes, depicting so much work in so many places, could be discerned three sumptuous golden wheels � the three great Centenaries, historic landmarks into which he drew the threads of his plans and out of which they emerged to form still more beautiful and powerful patterns. The first of these Centenaries took place on May 23, 1944. Providentially the vast majority of Bahá'í communities throughout the world had not been cut off from communication with the Guardian at the World Centre, nor, in spite of the dangers of an encroaching theatre of war, been swallowed up in its battles. Persia, 'Ir6q, Egypt, India, Great Britain,
Australia, New Zealandand the Western Hemisphere had been miraculously spared.
These corn-iTluflities, each to the degree possible under the circumstances prevailing in its own land, proceeded to celebrate the glorious occasion of the one hundredth anniversary of the Declaration of the B&b, which was at once the inception of the Bahá'í cycle as well as the birthday of 'Abdu'l-Bahá In spite of the fact that the Persian believers were not free to hold befitting nationwide celebrations on the occasion of the first Centenary of the Faith which had dawned in their native land, this does not mean that worthy homage was not paid to the memory of the blessed Mb. The Guardian himself, full of tenderness for a community so perpetually afflicted, instructed its national body in detail regarding the manner in which this glorious event was to be commemorated.
For the North AmericanBaha Community a second anniversary occurred at the same time, as it was fifty years since the estab1ish~ ment of the Faith in the Western World. Shoghi Effendi, with his usual foresight and method, made quite clear to the American Bahá'ís in a series of messages during 1943 how he expected them to appropriately commemorate such an occasion and why he wanted them to do it on such a scale: in "its scope and magnificence" it was to "fully compensate for the disabilities which hinder so many communities in Europe and elsewhere, and even in Bahá'u'lláh's native land, from paying a befitting tribute to their beloved Faith at so glorious an hour in its history." The celebrations the Americans would hold, he said, would not only crown their own labours but those of the entire body of their
Page 185THE GUARDIAN OF THE BAHÁ'Í FAITH 185
fellow-workers in both the East and the West.Similar, though less ostentatious gatherings were being held in other countries. The close of these international festivities, Shoghi Effendi said, would mark the end of the first epoch of the Formative Age of the Faith which had lasted from 1921 to 1944.
The close of one century and the opening of another is a propitious moment to take stock of the Baha world. Such a torrent of material presents itself to anyone trying to evaluate the labours of the Guardian that it is difficult indeed to know how to deal with his various achievements.
He was not only a great creator of facts but an able and interested statistician and there was very little that he could not dramatize.
But is not that the very essence of living � to derive interest from what superficially seems perfunctory, obligatory and therefore boring?
In 1944 Shoghi Effendipublished, in Haifa, a small pamphlet, twenty-six pages long, which bore the title The Bahá'í Faith, 1844 � 1944, and under this, modestly, "Information Statistical and Comparative"; in 1950, with much more exhaustive material provided by him, the Baha Publishing Committee in the United States published a similar, larger pamphlet, thirtyfive pages long, with a map; on it they put: "Compiled by Shoghi Effendi Guardian of the Bahá'í Faith". In 1952, again with material provided by him and at his instigation, both the British and American National Assemblies published the same pamphlet, with the same heading oniy this time twice as long and covering the period 1844 � 1952. Shoghi Effendi had now added a new subtitle "Ten Year
International TeachingIt is impossible to go into details on a subject as vast as this one. On the other hand to ignore it completely would be unjust to a field of work that absorbed, for over thirteen years, a great deal of Shoghi Effendi's attention and time. One cannot argue with facts; one can disagree with ideas, pooh-pooh claims, belittle historic happenings, but when one is shown in cold print that such and such a thing is worth five-and-a-half-million dollars, or that seven
National Bahá'í Assemblieshave been incorporated, or that the Bahá'í Marriage Ceremony is entirely legal in fifteen states, or one reads the names of the African tribes who are represented in the Faith, the languages in which its teachings have been translated, one is forced to accept that this Faith exists in a very concrete way. Facts were part of Shoghi Effendi's ammunition with which he could defend the Faith against its enemies and through which he could not only encourage the Baha but stimulate them to greater effort.
One of his most cherished lists, the first and foremost, was that which reflected the spread of this glorious Cause entrusted to his care by 'Abdu'l-Bahá in 1921.
Under "Countries opened to the Faith of Bahá'u'lláh" he had placed for the period of the ETh's I'Ainistry:
2; Bahá'u'lláh's Miinistrv:20. From 1921 � 1932, 5 were added in 11 years 1939 � 19A4, 38 were added in 12 years; 1944 � 1950, 22 were added in 6 years; 1950 � 1951, 6 were added in one year; 195 1 � 1952, 22 were added in one year; 1952 � 1953,110 increase in number; 1953 � 1954, 100 were added in one year; 1954 � 1957, 26 more were added.
When Shoghi Effendi became Guardian there were 35 countries, but when he passed away he had raised this number to 254 � 219 added by his vision, drive and determination working through and with a dedicated, spiritually inflamed worldwide group of believers.
The Guardian devoted particular attention, in addition to creating the structural basis of the Administrative Order and assuring the rapid spread of the Faith, to ensuring that Baha literature be made available, in different languages, to the people of the world. In 1944 there were Baha publications available in 41 languages; by 1957 there were 237.
He was not oniy eager to welcome as many different ethnic groups into the Faith as possible but constantly urged the Baha to reach people of different races so that withTh the conmunities that cardinal principle of unity in diversity might be exemplified. This was reflected in two of his statistics, the second one significantly emphasizing the great importance he attached to this aspect of our teachings; the headings of these statistics speak for themselves: "Races Represented in the Bahá'í World Conmunity", which were listed by name. In 1944 there were 31 races; in 1955 there were about
40 races. "Minority Groupscontact has been established by Baha'is", likewise listed by name: in 1944 these were 9, but in 1952 they had risen to 15 � 12 of which were
American Eskimo and Indiantribes. In 1952 a new caption was added, in spite of the insignificance of the figures involved:
"African Tribes Representedin the Bahá'í Faith"; the names of 12 tribes were given � proudly. Periodically he continued to announce the increase in these figures: 1955, 90; 1956, 140; 1957, 197 � an addition of 185 in 5 years.
The growth of the institutions and endowments of the Faith, a strong wall to protect its maturing Administrative Order, was another of the things to which Shoghi Effendi devoted particular attention. It is not a dream Bahá'u'lláh has come to the world to help us dream, but a reality He has given us the design to build.
Incorporated bodies can hold property legally.It was and is essential that a growing Faith should own its own Temples, national and local headquarters, institutions, lands, schools, and so on. The figures in this regard speak eloquently of the progress made throughout the Guardian's ministry: in 1944 there were 5 incorporated National Assemblies and 63 locally incorporated ones in various countries; by 1957 there were over 200 incorporations of local Bahá'í Assemblies � 137 being added in 13 years.
Whereas in 1944, at the beginning of the second Bahá'í Century, the legal right to perform a Baha marriage existed in a very few places, by 1957 this right was enjoyed by Bahá'ís in over 30 places and Bahá'í J-Ioiy Days were acknowledged as grounds for the suspension of work or school attendance in 45 places, the definition of a place being either a country, a state, or a district. In 1952 the Bahá'ís owned only 8 national headquarters, but by 1957 they owned 48. National endowments had likewise multiplied to an unprecedented degree and that same year there were 50 of them in various capital cities of the world.
With each release of statistical data the tally of National
Spiritual Assemblies grew. Tobring these "Pillars" of the future Universal House of Justice into existence was a task Shoghi Effendi conceived as one of his primary duties. The oldest National Assembly in the Baha world, that of the United States and Canada, had existed at the time of 'Abdu'l-Bahá'í passing under the name
"Bahá'í Temple Unity".When the Guardian took the helm in 1921 he immediately set out to create uniformity in fundamental principles and from then on these future "Second-ary Houses of Justice" were styled
"National Spiritual Assemblies".for the British, the German, the Indian and Burmese believers were already functioning and those of the Baha of Egypt and the Stid6n,
Persia, 'IrAq and Australiaand New Zealand soon followed. Much as the Guardian longed to see new "Pillars" erected he had to be sure a sufficiently strong community � and especially a sufficiently strong base of local Assemblies � existed before he could permit a national body to be elected.
In 1948 he launched Canada on her independent administrative destiny, followed in 1951 by two other National Assemblies, one for Central and one for South America. There was in Shoghi Effendi's mind a very clear reason for this grouping of two or more countries under a single National Assembly, which he explained to an Indian Baha pilgrim in 1929, who wrote down his words at the time: "He is against separation of Burma and India for he says we have very few workers and separation will dissipate our forces and energy while what we most need at the present time is consolidation of all our resources and forces ...
With the formation of these two giant Central and South American bodies, whose title was National Assembly but whose composition and function was regional in nature, a new phase in the administrative development of the Faith began. Shoghi Effendi was never intimidated by the magnitude or difficulty of a task, nor was he any respecter of current views or methods. For nine years he was to constitute nothing but these vast National "Regional" Assemblies � except in the case of the National Assembly of the Bahá'ís of Italy and Switzerland, elected in 1953 � which were truly immense in scope. The two Latin American ones comprised 20 countries and the four African ones, formed in 1956, represented 57 territories.
This meant that nine people, often residing in countries over a thousand miles apart, had to consult and administer the affairs of scattered, mostly young and inexperienced Assemblies and communities,
Page 187THE GUARDIAN OF THE BAHÁ'Í FAITH 187
spread over hundreds of thousands of square miles.
There was now a choice corps of experienced Baha pioneers, administrators, and teachers in Latin America and in Africa, but they were not sufficient in number for the work of 20 independent administrative bodies in Central and South America and far, far from sufficient to provide experienced Bahá'ís for 57 territories in Africa. The answer was these interim National Assemblies which were to be broken down into ever smaller units pending the day when each nation had a sufficiently strong network of local Assemblies, of more mature believers, deepened in the teachings they had so recently embraced, who could assume responsibility for the administration and advancement of the Cause in their own territories.
The remarkable feats achieved by these Regional Assemblies, constantly urged on and encouraged by Shoghi Effendi in the discharge of their historic tasks, fully justified his method.
In his selection of the countries he associated under one national body the Guardian amply demonstrated the fact that the Bahá'ís are far more than international, they are supranational � above nation � in their beliefs and policy. No consideration of national prejudices, political animosities, or religious differences influenced his choice of those who were to work together under one Assembly.
For him such worldly considerations were not allowed to weigh, albeit he was a keen student of current affairs and never blind to facts. It was those Divine forces within the Faith that he utilized � a Faith which, as he so beautifully expressed it, "feeds itself upon hidden springs of celestial strength" and "propagates itself by ways mysterious and utterly at variance with the standards accepted by the generality of mankind".
It was not until 1957 that he resumed the formation of purely National Assemblies; in April of that year Alaska,
P6ikist~n and New Zealandelected their own permanent Baha bodies. It was an historic occasion in the evolution of the Administrative Order for no less than eleven new National Assemblies came into existence that year at one time, the others being Regional Assemblies for North East Asia, South East Asia, the Benelux Countries, Arabia, the Iberian Peninsula, Scandinavia and Finland, the Antilles, and the northern countries of South America which formed a new body. What had hitherto been one National
Assembly for South Americaand one for Central America now became two smaller Regional ones in South America while Central America was partially pared away and its island republics joined in electing an Assembly of their own. EYe Shogial Effendi's last great Crusade drew to a close every republic of Latin America had its own independent national body, as he himself had planned when, in his statistical pamphlet published on the eve of the Centenary of 1953, he had included within the "Ten Year International
Bahá'í Teaching and ConsolidationPlan" as one of its most thrilling and challenging provisions the task of more than quadrupling the existing National Assemblies through raising their number to over fifty.
The example set though the achievements of the first Seven Year Plan inspired other communities to dare greatly. The increasing awareness of the glorious possibilities of service opening before the Baha world in the second century of its own era was constantly fanned into flame by the Guardian's messages to various National Assemblies.
He frequently quoted Bahá'u'lláh's admonition: "Vie ye with each other in the service of God and of His Cause", and openly encouraged a competitive spirit in its noblest form. His use of statistics was one example of the way he did this, his own words another: "Spiritual competition", he cabled America in 1941 "galvanizing organized followers Bahá'u'lláh East West waxes keener as first Bahá'í Century speeds to its close."
The news of the victories being won during the first Seven Year Plan, passed on by the Guardian in a steady flow of inspiring messages to the believers of Persia, was, Shoghi Effendi cabled in 1943, "thrilling Eastern coir1munities Bahá'í world with delight admiration and wonder.. Ninety-five Persian families emulating example American trailblazers Faith" had left their homes and were on their way to hoist its banner in Afg~6nist6n, Balfichist&n, Suiaymaniyyih,
IflijAz and Baljrayn.India and Egypt were stirring, and the 'IrAqi Bahá'ís were hastening their own plans to crown the end of the first century with local victories. The Bahá'ís of both the East and the West were writing the last glorious pages in their
Page 188A snapshot showing Shoghi Effendi, in 1956, standing in the garden gate of the Master's house. He was directing the placing of the coffin of an old servant in the funeral cortege that was about to leave for the Bahá'í Cemetery.
Page 189THE GUARDIAN OF THE BAHÁ'Í FAITH 189
own chapters of the first century of their Faith.Three months after the May 1944 celebrations were ended, the Guardian informed the North American Community: "A memorable chapter in the history of the Faith of Bahá'u'lláh in the West has been closed.
A new chapter is now opening, a chapter which, ere its termination, must eclipse the most shining victories won so heroically by those who have so fearlessly launched the first stage of the Great Plan conceived by 'Abdu'l-Bahá for the American believers."
When a "war-ravaged, disillusioned and bankrupt society" paused in its bloody battles after six years and began, with the cessation of European hostilities in the summer of 1945, to lick its wounds, Shoghi Effendi told the American Baha that the prosecutors of the Divine Plan must "gird up their loins, muster their resources" and prepare themselves for the next step in their destiny. The appeals he made, during the months that preceded the launching of the second Seven Year Plan, to the minds and the feelings of the American believers were profound. He told these "ambassadors of the Faith of Bahá'u'lláh" that the "sorrow-stricken, war-lacerated, sorely bewildered nations and peonies" of Europe were waiting in their turn for the healing influence of the Faith to be extended to them as it had been extended to the peoples throughout the Americas. News he received of the plight of the believers in Germany and Burma � two old and tried communities � greatly touched him and was so distressing that he hastened to appeal to "their fellow workers in lands which have providentially been spared the horrors of invasion and all the evils and miseries attendant upon it" to take immediate and collective action to mitigate their plight.
1-Je appealed particularly to the American Community, which "of all its sister communities in Fast and West, enjoyed the greatest immunity" during the war and had in addition been privileged to successfully prosecute so great a Plan, to do all in its power to help financially and by any other means at its disposal.
The official inception of the second Seven Year Plan, the "second collective enterprise undertaken in American Bahá'í history," took place at the 1946 Convention. It would seem as if all the work so successfully undertaken since 1921 had been designed to create in the Western HemisDhere a vast hotnefront from which the New World could launch a well-organized attack on the Old Wor1d~on Europe, its parent continent.
The child of one hemisphere, now a fully-grown young giant, was ready to return, vital and fresh destir~d as Shoghi Effendi wrote "through successive decades, to achieve the spiritual conquest of the continent unconquered by IslAm, rightly regarded as the mother of Christendom, the fountain head of American culture, the mainspring of Western civilization.
Again we see the design in Shoghi Efi'endi's great tapestry drawn into another blazing wheel of glory � this time the second great Centenary of the Faith in 1953 which would, he iribrrned us, commemorate the Year Nine marking the mystic birth of Bahá'u'lláh's prophetic mission as I-Ic lay in the SiyAhgMl of Tihr4n.
The objectives of this new Plan, of which Europe was the "preeminent" goal, and which came to be known as the European Campaign, were as follows: consolidation of work throughout the Americas; completion of the interior ornamentation of the Mother Temple of the West in time for the celebration of its fiftieth anniversary in 1953; erection of three pillars of the future Universal House of Justice through the election of the Canadian, the Central and the South
American National Assemblies;a systematic teaching campaign in Europe aimed at the establishment of Spiritual Assemblies in the Iberian Peninsula (Spain and Portugal), the Low Countries (Holland and Belgium), the Scandinavian states (Norway, Sweden and Denmark), and Italy. He ended his message by saying that he himself was pledging ten thousand dollars as his initial contribution for the "manifold purposes glorious Crusade surpassing every enterprise undertaken by followers Faith Bahá'u'lláh course first Baha Century.
" Six weeks later a cable from Shoghi Effendi informed the American National Assembly that "nine competent pioneers" should be promptly dispatched to Europe to as many countries as feasible, that the Duchy of Luxembourg should be added to the
Low Countries and Switzerlandalso included. With these two, and the previous eight, the "Ten Goal Countries" came into existence in our Baha vocabulary. Some time later, in view
Page 190of the marked progress being made in the north of Europe, Finland was also added to the scope of the Plan. Although, in addition to Britain and Germany there were still Bahá'ís living in France, Switzerland, Norway, Sweden, Denmark, Yugoslavia, Czechoslovakia, Bulgaria and perhaps other places, they were for the most part too isolated or too suppressed to undertake large-scale teaching activities, The opening of this systematic well-organized Plan in "war-torn, spiritually famished" Europe meant that the American Community flow found itself "launched in both hemispheres on a second, incomparably more glorious stage, of the systematic Crusade designed to culminate, in the fullness of time, in the spiritual conquest of the entire planet." It meant that the American Community was to be engaged in strenuous work in thirty countries, in addition to ensuring that proper foundations were laid for the election, in 1948, of the National Spiritual Assembly of Canada, whose essential local Asseinbijes in various provinces were in most cases new and weak.
The continent of Europe was "turbulent, politically convulsed, economically disrupted and spiritually depleted." But it was the arena where the American Community must now carry out the "first stage of its transatlantic missionary enterprise", "amidst a people so disillusioned, so varied in race, language, and outlook, so impoverished spiritually, so paralyzed with fear, so confused in thought, so abased in their moral standards, so rent by internal schisms When these "trail blazers" of the second Seven Year Plan began their mission there were oniy two European Baha cornrnunities worthy of the name, those of the British Isles and Germany, both longstanding and both of which had had active National Assemblies before the war; the first had never ceased to function; the second, dissolved by the Nazi authorities in 1937 when all Baha activity was officially suspended, was now reconstituted and heroically gathering its wartorn flock about it, With these the European Teaching Committee of the American National Assembly and the ever swelling group of pioneers in the Ten Goal Countries closely cooperated.
This great European undertaking truly fred the imagination of the Bahá'ís all over the world, including the new communities of Latin America � who were even able to send some of their own pioneers to assist in this new
Crusade.During these difficult years the numerically much smaller Canadian Community � copartner with the American Community in the execution of the Divine Plan � was so preoccupied with the Five Year Plan the Guardian had instructed it to initiate when the independent stage of its development was reached in 1948, that it was in no position to offer much assistance to the main body of believers in the United States, and the formation in 1951 of two more National Assemblies, one in Central and one in South America, made further demands on their tenacity, resources and courage.
Yet with all their burdens their triumphs during the last years of the second Seven Year Plan continued to multiply.
The winning of so many victories by the Bahá'ís of the United States as well as Canada � to which had been added in the closing years of this Crusade services in the African continent never contemplated in the original Plan � far exceeding in substance the misty prizes which had loomed, beckoning but vague, in the fog surrounding the world at the end of the war, now encouraged the Guardian to add another offering on the altar of Bahá'u'lláh, one he termed the "fairest fruit" of the mighty European project.
In 1952 he cabled that "ere termination American Community's second Seven Year Plan" the National Spiritual Assembly of the Baha of
Italy and Switzerlandshould be formed, and added: "Advise European Teaching Committee upon consummation glorious enterprise issue formal invitation their spiritual offspring newly emerged National Assembly participate together with sister National Assemblies
United States, BritishConference August same year capital city Sweden", lIe explained he was planning to entrust this youngest Assembly of the Baha world with a specific plan of its own as part of the Global Crusade to be embarked upon between the second and third Century celebrations.
It had become an established procedure of the Guardian for these new National Baha babies to be born with a plan in their mouths!
It may well be imagined how excited, how heartened, all the followers of
Bahá'u'lláhTHE GUARDIAN OF THE BANAl FAITH 191
were by news so thrilling as this. They saw what seemed to them little short of miracles taking place, and their loving "true brother", in his humility, his praises and kindness, led them to believe such miracles were all theirs. That Italy should have, from a vacuum, succeeded in one decade in building up a foundation of local Assemblies strong enough, with its Swiss companion, to bear the weight of an independent National Assembly was a feat far beyond anyone's fairest dreams.
In order to grasp, in however dim a way, why the third Seven Year Plan � which the Guardian had repeatedly referred to since the end of the first Baha Century � became a Ten Year Plan instead, we must understand a fundamental teaching of our Faith.
A just and loving God does not require of any soul what He will not give it the strength to accomplish. Privileges involve responsibilities, for peoples, nations, individuals.
To the degree to which they arise to meet their responsibilities they are blessed and sustained; to the degree they fail they are automatically deprived and punished.
Shoghi Effendi had written at the beginning of the first Seven Year Plan that "failure to exploit these golden opportunities would.
signify the loss of the rarest privilege conferred by Providence upon the
American Bahá'í Conmmnity."Audacious must be the army of life if the confirming aid of that Kingdom is to be repeatedly vouchsafed to it..." It was in pursuance of the operation of this great law that the followers of Bahá'u'lláh who had been entrusted with the Divine Plan, rising to meet their challenge, pulling down from on high through their services an ever-greater measure of celestial aid, discharging their sacred responsibility in so noble a fashion, found destiny hastening to meet them, a step in advance.
A victorious army, having swept all barriers before it, is often so exhilarated by its exploits it needs no respite. It is ready to march on, fired by its victories. This was the mood of the Bahá'í world as 1953 approached and it was about to enter the Holy Year. Their Commander-in-Chief was a general who needed very little encouragement to induce him to go on and who never rested. So it was inevitable that given the hour, the mood and the man the Bahá'ís should find themselves with no "three year respite" but rather twelve completely evolved plans � one for each National Assembly � ready to be put into operation the moment the trumpet sounded the reveille in Ridvan 1953.
Wonderful as had been the celebration of the hundredth anniversary of the inception of the Baha Faith, in 1944, by Bahá'í communities living in the shadow of the worst war the world had ever known, it was dwarfed by the events associated with the hundredth anniversary of the revelation Bahá'u'lláh received in the SiyTh-ChA1 of Tihr&n. Poignantly, in the months preceding the commemoration of that event, the Guardian recalled to the Bahá'í world the tidal wave of persecution and martyrdom which had swept so many disciples of the Báb, so many heroes, so many innocent women and even children from the scene a century before and had culminated in casting the Supreme Manifestation of God into a loathsome subterranean dungeon immediately following the abortive attempt on the life of N&siri'd-Dfn ShAh on August 15, 1852.
The Guardian chose as the commencement of the Holy Year � the celebration of the Anniversary of the "Ntear Nine" � the middle of October 1952. A veritable fever of anticipation swept over the believers East and West, now free in every part of the globe to give their hearts to unreserved rejoicing.
Perhaps for the first time in theft-history the Bahá'ís had a throbbing sense of their true oneness as a world community.
What had always been a matter of doctrine, taught and firmly believed in, was now sensed by every individual as a great and glorious reality.
The plans for the future, set in motion by a series of dynamic messages from Shoghi Effendi, served to inflame this new awareness.
At the end of November 1951, in a cable addressing all National Assemblies of the Baha world, Shoghi Effendi informed us that the long anticipated intercontinental stage in the administrative evolution of our Faith was now at hand. We had, he pointed out, passed through the phases of local, regional, national and international activity and were emerging, at such an auspicious moment, into a new kind of Bahá'í world, one in which we began to think in terms of the entire planet with its continents in relation to our teaching strategy.
Shoghi Effendi took the Centenary � this great golden wheel in his tapestry � and
Page 192fashioned it in such a way that two entirely different things were made to react on each other and at the same time blend into each other in one great creative centre of force. One was the past, the commemoration of such soul-shaking events as the martyrdoms, the imprisonment of Bahá'u'lláh, His mystic experience of His own station in the Siy6h-CM1, ills exile and all that these events signified for the progress of man in his journey towards his Creator; the other was the marshalling, this time of all the organized Bahá'í corn-munities of the planet, in a vast Plan, the next step in the unfoldment of 'Abdu'l-Bahá'í Divine
Plan.It was beginning to take shape in his mind long before its detailed provisions were released though the publication in 1952 of his pamphlet, The Bahá'í Faith 1844 � 1952, with its supplement "Ten Year
International Teachingand Consolidation Plan", which was made public at the inception of the
Holy Year. Previouslyhe had requested different National Assemblies to provide him with the names of territories and major islands of the five continents where Bahá'í activity was in progress, thus supplementing his own exhaustive list, which included the countries mentioned by 'Abdu'l-Bahá Himself in the Tablets of the Divine Plan, and which he had carefully compiled with the aid of atlases and works of reference.
The highlights of the Holy Year were four greatConferences which were announced in that same November 1951 cable and were to be held in four continents: the first in Africa, in Kampala, Uganda in the spring of 1953; the second in Chicago, in the United States during R4v6n; the third in Stockholm, Sweden during the summer and the fourth in New Delhi, India in autumn.
The pattern of these great Conferences � which were announced a year before the new Plan itself was disclosed � became clear as the hour approached for them to take place.
All Hands of the Cause were invited to attend as many of them as possible; to each one the Guardian would send as his own special representative one of the Hands "honoured direct association newly-initiated enterprises World Centre".
In chronological order, these were Leroy loas, Abdu'l-Bahá
Rtil~iyyih KlThnum Ugo Giacheryand Mason Rerney; these emissaries would fulfil a fourfold mission: they would bear a reproduction of a miniature portrait of the Báb to show to the friends gathered on such an historic occasion; they would deliver the Guardian's own message to the assembled attendants; they would elucidate the character and purposes of the Spiritual VJo~-1d Crusade; they would rally the participants to an energetic, sustained, enthusiastic prosecution of the colossal tasks that lay ahead.
Before going into more detail it would be well to recall that although, in his November 1951 message announcing these Conferences to be held during the Eioiy Year, Shoghi Effendi had given a faint hint of things to come when he stated they would initiate a new stage of intercontinental activity and would reflect a degree of Ba1A'i solidarity of unprecedented scope and intensity, still, as far as the Bahá'í world knew, they were designed as great jubilee gatherings to commemorate the Year Nine, to celebrate the end of the victorious second Seven Year Plan, and many regional ones as well. Indeed, only a week before the cable announcing those Conferences reached the Bahá'í world the Guardian had, in another message, still been referring to a "third Seven Year Plan" so that there was in 1951 no association in the minds of the Bahá'ís of the commencement of a new crusade with these festival gatherings.
The extraordinary success the Bahá'ís were meeting with all over the world, the enthusiasm of National Assemblies such as America and Britain, who had been winning remarkable victories in Europe and in Africa respectively, swung the compass on a new course, a course that in reality started three years before the inauguration of the Ten Year Plan. So vast is the range covered by the provisions of this Plan, so numerous the communications from Shoghi Effendi on this subject � his lists, his announcements and his statistics, beginning in 1952 and carried on until his death in November 1957 � that to give more than a brief outline of them here is impossible.
On the other hand this Crusade crowned his ministry and his life's work, was a source of deep happiness to him, and its unfolding victories a comfort to his often sad and overburdened heart. Therefore it must be dealt with, however inadequately.
No words can better sum up the very essence of this supreme Plan conceived of and organ
Page 193THE GUARDIAN OF THE BAHÁ'Í FAITH 193
ized by him than his own definition of it: "Let there' be no mistake. The avowed, the primary aim of this Spiritual Crusade is none other than the conquest of the citadels of men's hearts.
The theatre of its operations is the entire planet.
Its duration a whole decade. Its commencement synchronizes with the Centenary of the birth of Bahá'u'lláh's Mission.
Its culmination will coincide with the Centenary of the Declaration of that same inission."
Although all believers were welcome to be present at the four great Conferences of the Holy Year, a special category was singled out and invited to attend by Shoghi Effendi, namely, representatives of those National Assemblies and communities who were intimately concerned with the work which was to go forward in each of the four continents. If we begin with the first Conference held in February, in Africa, and analyse what the most crucial phase of the entire Crusade involved there � the opening of new territories and the consolidation of the work in those already opened � we will get an idea of the shattering impact these historic gatherings had on Baha history: 57 territories were to be the subject of concentrated teaching activities for which six national bodies would be responsible, namely, the National Spiritual Assemblies of the British, tbe American, the Persian, the Egyptian and Std~nese, the 'Jr~qi and the Indian, Thkist6ni and Burmese believers, who were to open 33 new territories and consolidate the work already begun in 24. The tasks allotted the whole Western HemP sphere community, through its four National Assemblies, those of the United States, Canada,
Central America and SouthAmerica, were equally staggering: 56 territories, 27 to be opened and 29 to be consolidated, involving such widely separated and difficult goals as the Yukon and Keewatin in the north and the Falkiand Islands in the south.
The Asian goals were even more formidable: 84 territories in all, 41 to be opened and 43 to be consolidated, ranging from countries in the Himalayas to dots in the Pacific Ocean; these were divided between the nine National Assemblies of
Persia; India, PAkistAnfive National Assemblies received 52 territories as their share of the Plan, 30 to be opened and 22 to be consolidated. Seated amongst its elders, the National Assemblies of the United States, Canada, the British Isles, Germany and Austria, was the baby national body of the Balli'f world � that of Italy and Switzerland, scarcely three months old � which was given by the Guardian territories all its own, 7 in number.
At these historic gatherings, more than 3,400 believers were present, representing, Shoghi Effendi aimounced, not only all the principal races of mankind, but more than 80 countries.
Each of the Conferences had some special distinction of its own: the first, the African one, attended by no less than ten Hands of the Cause, friends from 19 countries and representatives of over 30 tribes and races, being particularly blessed by having over 100 of the new African believers present as the personal guests of the Guardian himself, a mark of consideration on his part that clearly showed his deep attachment to the new African Baha'is.
Indeed, in his highly significant message to the first Conference of the Holy Year he was at pains to quote the words of Bahá'u'lláh Who had compared the coloured people to the "black pupil of the eye" through which "the light of the spirit shineth forth."
Shoghi Effendi not only praised the African race, he praised the African continent, a continent that had "remained uncontaminated by the evils of a gross, a rampant and cancerous materialism undermining the fabric of human society alike in the East and the West, eating into the vitals of the conflicting peoples and races inhabiting the American, the European, and the Asiatic continents, and, alas, threatening to engulf in one conninn catastrophic conmision the generality of mankind." Should such a warning, given at such an historic juncture in the fortunes of Africa, not be remembered more insistently by the band of Bahá'u'lláh's followers labouring there to establish a spiritually based World
Order?The second, "without doubt," Shoghi Effendi wrote, "the most distinguished of the four Intercontinental Teaching Conferences commemorating the Centenary of the inception of the Mission of Bahá'u'lláh" and marking the launching of that "epochal, global, spiritual decade-long Crusade", took place in the middle of the Holy Year and
Page 194constituted the central feature of that year's celebrations and the highest point of its festivities. This great all-America Conference was held in the heart of North America, in Chicago, the very city where sixty years before Bahá'u'lláh's name had first been publicly mentioned in the Western World during a session of the World Parliament of Religions held in connection with the World's Columbian Exposition which opened on May 1, 1893. Its sessions were preceded by the consummation to a fifty-year-old enterprise � the dedication to public worship, on May 2nd, of the Mother Temple of the West, which was, Shoghi Effendi assured us, not only "the holiest House of Worship ever to be reared to the glory of the Most Great Name" but that no House of Worship would "ever possess the immeasurable potentialities with which it has been endowed" and that the "role it is destined to play in hastening the emergence of the World Order of Bahá'u'lláh" could not as yet be fathomed.
The unveiling of the model of the future Baha Temple to be erected on Mt. Carmel at the World Centre of the Faith was another event which Shoghi Effendi himself had planned to take place in conjunction with that Conference � a Conference which he said will "go down in history as the most momentous gathering held since the close of the Heroic Age of the Faith, and will be regarded as the most potent agency in paving the way for the launching of one of the most brilliant phases of the grandest crusade ever undertaken by the followers of Bahá'u'lláh since the inception of His
Faith.The lion's share of this new crusade in prosecution of 'Abdu'l-Bahá'í Divine Plan had been given by Shoghi Effendi to those he so lovingly said were not only "ever ready to bear the brunt of responsibility" but were, indeed, that Plan's "appointed" and "chief trustees". They had performed in the past "unflagging and herculean labours", now, through their two national bodies, that of the United States and of Canada, in competition with ten other National Assemblies, each of which had received a goodly portion of goals, this Community would indeed have to struggle hard to maintain its lead and win the new victories expected of it. There were 131 virgin territories throughout the world to be opened to the Faith of Bahá'u'lláh in ten years and 118 territories already opened but still requiring a great deal of consolidation.
Of these 249 places, most of them large, independent nations, the United States and Canada received 69, or 28 percent of the total; 48 new National Assemblies were to be formed before 1963, 36 of them by the United States alone. The first dependency ever to be erected in the vicinity of a BaWd Temple was likewise to be undertaken by this Conmmnity; in addition, it was to purchase two sites for future Houses of Worship, one in Toronto, Canada, and one in Panama City, Panama; translate and publish Bahá'í literature in 10 Western Hemisphere Indian languages, and achieve many other goals besides.
In the presence of the twelve Hands of the Cause attending this Conference � to which Bahá'ís from over 33 countries had come � well over 100 believers arose and offered themselves as pioneers to set in motion the accomplishment of the great tasks the Guardian had just made so dazzlingly clear in his message.
The opening of the doors of the Mother Temple to public worship, the public meetings addressed by prominent Baha and non-BaIA'is alike during the jubilee celebrations attracted thousands of people and received enthusiastic nationwide publicity in the press, on television and over the radio. During the Holy Year the light of the Faith truly shone most brightly in the Great Republic of the West, the chosen cradle of its Administrative Order.
The third IntercontinentalBahá'í Teaching Conference, which convened in Stockholm during July, was honoured by having the largest attendance of Hands of the Cause of any of the others, fourteen being present, the five Persian Hands and one African Hand having just come from extensive travels in the Western Hemisphere, undertaken at the instruction of the Guardian, immediately following the launching of the
Crusade in Chicago. Itwould not be inaccurate to characterize this third gathering as the "execu-tive conference". Though numerically much smaller than the American one, circumstances permitted a hard core of the most dedicated and active National Assembly members, teachers, administrators and pioneers to be present from all over Europe, including 110 believers from the
Ten Goal Countries. TheTHE GUARDIAN OF THE BAHÁ'Í FAITH 195
attendants, from thirty countries, devoted themselves during six days not only to the solenm yet joyous recapitulation of those events which had transpired a century before and v~hich the Holy Year commemorated, but to a studious analysis of the work their beloved Guardian had entrusted to the thee European National Assemblies and that of the United States, the only other national body involved in the European work being that of Canada, which had been given Iceland as a consolidation goal.
In his message on this historic occasion Shoghi Effendi recalled not only the history of the Baha Faith in relation to Europe � "a continent which, in the course of the last two thousand years, has exercised on the destiny of the human race a pervasive influence unequalled by that of any other continent of the globe" � but the effect both christianity and IsiTha had had upon the unfoldment of its fortunes.
In recapitulating the advances made and victories won since the end of the last World War the Guardian pointed out that these had been largely due to "the dynamic impact of a series of national Plans preparatory to the launching of a World
Spiritual Crusade". ThosePlans had been the second Seven Year Plan, conducted by the North American believers, a Six Year Plan and a Two Year Plan launched by the British Paiffis, and a Five Year Plan prosecuted by the German and Austrian
Bahá'í Communities. Theresalt of these well-organized labours had been the establislmmnt of local Assemblies in Bire, Northern Ireland, Scotland and VVaIes and in each of the capitals of the Ten Goal Countries, a large increase in the number of Assemblies, centres and believers throughout Europe, the election of yet another independent national body, and the acquisition of a national Pah6N headquarters in Frankfurt. The hour was flow ripe, Shoghi Effendi wrote, for them "to initiate befittingly and prosecute energetically the European campaign of a Global Crusade" which would not only broaden the foundations of the Faith in Europe but would "diffuse its light over the neighbour~ ing islands" and would "God willing, carry its radiance to the Eastern territories of that continent, and beyond them as far as the heart of Asia Words such as these fired the attendants to take immediate action and there were not only 63 offers from among those present to pioneer to European goaL, but, what was much more unusual, various national bodies and committees, whose members were present in numbers, immediately took up these offers and before the Conference ended pioneers had been allocated to every goal given the European believers with the exception of those territories within the Soviet orbit. The thrilling objective of the erection of one of the two Bahá'í Temples called for in the original outline of the "Ten Year Teaching and Consolidation PIan" � the
Mother Temple of Europeto be built in Germany � received substantial financial pledges, as did three other European projects involving large sums of money, namely, the purchase of the National klaziratu'1-Quds of the British Baha and the sites for two future Bahá'í Temples, one in Stockholm and one in Rome. The convocation of such a Conference met with wide and favourable publicity and the public meeting held in conjunction with it attracted one of the largest audiences gathered under Bahá'í auspices that had yet been seen on the continent.
Twelve months after the beginning of the Holy Year, ushered in during mid-October 1952, the great Asian Intercontinental Teaching Conference took place in New Delhi, India.
Though the logical place for such a gathering would have been Persia, or failing this, 'Iraq, the temperature of the fanatical populations of these countries and the constant ar1d unchanging animosity of the Muslim clergy made the choice of either place impossible. It was therefore highly befitting that the great sister country to the east � opened in the earliest days of Bahá'u'lláh's Ministry � should receive this honour. To it flocked hundreds of His followers from all over the world from pAces as far apart as Europe, Africa, Australia, New Zealand, Japan, many countries in the Western Hemisphere, and particularly Persia, as vieli as all five Asiatic Hands who had already attended, at the request of the Guardian, the African, American and European Conferences.
There were also present six other Hands of the Cause from the Holy Land, Europe, America, Africa and Australia. In his message to this last of the great
Teaching ConferencesShoghi Effendi, after greeting its attendants "with high hopes and a joyful heart", pointed out
Page 196the unique circumstances and significance of the work in Asia: in this "world girdling crusade" the "triple Campaign, embracing the Asiatic mainland, the Australian Continent and the islands of the Pacific Ocean" might "well be regarded as the most extensive, the most arduous and the most momentous of all the Campaigns". Its scope was "unparal-leled in the history of the Faith in the Eastern Hemisphere"; it was to take place in a continent on wbose soil "more than a century ago, so much sacred blood was shed", a continent enjoying an unrivalled position in the Baha world, a continent where the overwhehilng majority of Bahá'u'lláh's followers resided, a continent that was "the cradle of the principal religions of mankind; the home of so many of the oldest and mightiest civilizations which have flourished on this planet; the crossways of so many kindreds and races; the battleground of so many peoples and nations ;" above whose horizon in modern times the suns of two independent Revelations had successively risen; and within whose boundaries such holy places as the Qiblih of our Faith (Babji), the "Mother of the World" (Tilirain) and the "Cynosure of an adoring world" (Baghdad) are embosomed. The Guardian ended his message with an expression of assurance as well as a sad foreboding of what might lie ahead: "May this Crusade, launched simultaneously on the Asiatic mainland, its neighbouring islands and the Antipodes.
provide, as it unfolds, an effective antidote to the baneful forces of atheism, nationalism, secularism and materialism that are tearing at the vitals of this turbulent continent, and may it reenact those scenes of spiritual heroism which, more than any of the secular revolutions which have agitated its face, have left their everlasting imprint on the fortunes of the peoples and nations dwelling within its borders."
No less enthusiasm for the tasks ahead � the most staggering of which was work in 84 territories, half of them virgin areas � fried the hearts of the Bahá'ís gathered in New Delhi than had characterized the reaction of their brothers and sisters attending the three previous Conferences. This enthusiasm was further heightened when a cable was received from the Guardian giving the glad-tidings that his own personal hope � expressed before the festivities of the Holy Year began � had been attained through the completion of the superstructure of the flAb's Holy Sepulchre. The Bahá'ís rallied strongly to meet their given goals: offers to pioneer were received from over 70 people, 25 of whom proceeded to their posts shortly after the Conference ended; funds were lavishly contributed towards the purchase of the three sites for future Bahá'í Tempies � Bagbd~d, Sydney and Delhi, 9 acres of land for the latter being acquired before the Conference rose; substantial donations were received for that ~nost precious and longed-for Temple to be erected in Bahá'u'lláh's native city, the capital of Persia, which was one of the two Temples originally scheduled to be built during the World Crusade; public meetings and a reception for over a thousand guests were held at which many important figures were present; India's President, Dr. Rajendra Prasad, as well as her famous Prime Minister, Jawaharlal Nehru, received delegations from the Conference and the publicity was wide and friendly. At the end of the Conference Shoghi Effendi instructed the Hands attending it to disperse on trips lasting some months, himself providing both assistance and directions as to their itineraries.
In addition to what might be called his routine work, already consuming daily an alarming amount of his time, for two years Shoghi Effendi had not only worked on and fully elaborated the details of a global crusade, as well as on the exhaustive plans for these great jubilee celebrations, but had also written God Passes By and a similar, but shorter version of the same theme, in Persian.
One might have thought that a lull in his creative output would ensue, but such was not the case. Cables and letters streamed from him at the end of each of the Conferences like missiles towards targets. For four years he never let the white hot heat he had engendered wane.
A typical example of this is the tone in which, immediately after the American Conference ended, when the bemused Bahá'í world had scarcely begun to recover from the first glorious revelation of the new Plan, he cabled the Persian National
Assembly:"Announce friends no less 120 believers offered pioneer services during celebrations Wilmette including offer pioneer leper colony.
Appeal friends not allow themselves surpassed western brethren. 1-lundreds must arise. Enumerated
Page 197THE GUARDIAN OF THE BAHÁ'Í FAITH 197
goals at home abroad must promptly be fulfilled.Upon response progress protection victory entire community depends. Eagerly awaiting evidence action." Such oft-repeated appeals had such an effect on a community which had lived its entire existence in a wretched cage of prejudice and persecution that the Persian believers, seeing, unbelievably, a door open before them, began to pour forth to the four corners of the world in ever-swelling numbers; without their assistance, their strong financial support and their constant readiness to sacriflce, the Crusade could never have been won on the scale that marked its triumphal conclusion in 1963.
But let us return to the newly inaugurated "fate-laden, soul-stirring, decade-long, world-embracing Spiritual Crusade. ." with its four objectives: development of the institutions at the World Centre of the Faith; consolidation of the homefronts of the twelve territories serving as the administrative bases of the twelve Plans which were component parts of The Plan; consolidation of all the territories already opened to the Faith; opening of the remaining chief virgin territories of the planet.
Although the administration of the Crusade had been entrusted to the twelve National Assemblies, nevertheless every single believer, irrespective of his race, nation, class, colour, age or sex, was to lend his particular assistance to the accomplishment of this "gigantic enterprise".
In a colourful passage of scintillating prose Shoghi Effendi lifted the curtain on the arena of the new Plan: Where?
Why, everywhere � h the Arctic Circle, in the deserts, the jungles, the isles of the cold North Sea and the torrid climes of the Indian and Pacific Oceans. To whom? Why, to all peoples � to the tribes of Africa, the Eskimos of Canada and
Greeffland, the Lappsaborigines, the red Indians of the Americas. Under what circumstances? Not only in the wilderness, but in the cities, "immersed in crass materialism", where people breathed the fetid air of "aggressive racialism", bound by the chains of "haughty intellectualism", surrounded by "blind and militant nationalism", immersed in "narrow and intolerant ecciesiasticism".
What strongholds must Bahá'u'lláh's soldiers storm? The strdng-holds of Hinduism, the monasteries of Buddhism, the jungles of the Amazon, the mountains of Tibet, the steppes of Russia, the wastes of Siberia, the interior of China, Mongolia, Japan, with their teeming multitudes � nor should they forget to sit with the leper and consort with the outcast in their penal colonies.
"I direct my impassioned appeal", he wrote, "to obey, as befits His warriors, the summons of the Lord of Hosts and prepare for that Day of Days, when His victorious battalions will, to the accompaniment of hosannas from the invisible angels in the Abha Kingdom, celebrate the hour of final victory."
It is clear that the Guardian envisaged this Ten Year undertaking as no more and no Less than a battle, the battle of the "world-wide, loyal, unbreachable army" of "Bahá'u'lláh's warriors", His "army of light", against the entrenched battalions of darkness holding the globe. Its "Supreme Commander" was 'Abdu'l-Bahá; behind Him stood His Father, the "King of Kings", His aid pledged "to every crusader battling for
His Cause". "Invisiblebattalions" were mustered "rank upon rank, ready to pour forth reinforcements from on high". And so the little band of God's heroes assembled, ready to go forth and "emblazon on their shields the emblems of new victories", ready to implant the "earthly symbols of Bahá'u'lláh's unearthly sovereignty" in every country of the world, ready to lay the unassailable administrative foundation of His Christ-promised Kingdom of God upon earth.
Nine months after the opening of the Crusade the Guardian could announce that almost ninety territories had been opened, three-quarters of the total number, exclusive of those within the Soviet orbit, and in his~ Ri4Iv6n Message of 1954 he was able to give the glad-tidings that they had reached 100. Having seized these 100 new prizes the army of Bahá'u'lláh was now engaged in depth. Shoghi Effendi, his mind more or less at rest about the progress of the front lines, immediately set about digging in. The second phase of the Plan, now opening, was primarily concerned with consolidation. In that same Message the Guardian listed 13 points which were to be concentrated upon during the coming two years: prosecution of the all-important teaching work; preservation of all prizes won; maintenance of all local
Page 198Assemblies; multiplication of groups and centres � all to hasten the emergence of the 48 National Assemblies scheduled to be formed during the Crusade; purchase of Temple sites; initiation of special funds for purchase of the specified National tla4ratu'1-Quds; speedy fulfilment of various language tasks; acquisition of historic Bahá'í sites in Persia; measures for the erection of the
TibThn and Frankfurt Temples;establishment of the Wilmette Temple dependency; inauguration of national endowments; incorporation of local Assemblies; establishment of the new Publishing Trusts.
He directed his "fervent plea" to accomplish such monumental labours as these to the 108 people constituting the 12 National Assemblies of the Baha world, out of the teeming millions of human beings on the planet!
The miracle was that such an appeal, to what in the eyes of the sophisticated could not but appear to bepitifully weak instruments, should have had such an effect.
Al] over the Baha world the leaders and the rank and file redoubled their efforts and sweeping victories were won. In 1955 Shoglii Effendi informed the believers in his annual Ri~vAn Message, which was his main instrument for conveying news of the progress of the Faith, that the Plan was "forging ahead, gaining momentum with every passing day, tearing down barriers in all climes and amidst divers peoples and races, widening irresistibly the scope of its beneficent operations, and revealing ever more compelling signs of its inherent strength as it marches towards the spiritual conquest of the entire planet."
It was during this second phase of the World Crusade that the Bahá'ís accomplished such feats as purchasing 10 of the 11 Temple sites enumerated as goals of their len Year Plan, at a cost of over $100,000, of acquiring 30 out of the 51 national endowments at an estimated $100,000, and of buying 43 of the 49 national Bahá'í headquarters, for over half-a-million dollars in various continents of the globe � the latter being a feat which Shoghi Effendi cryptically and significantly stated was "amply compensating for the seizure and occupation of the National Administrative Headquarters of the Faith and the demolition of its dome by the military authorities in the Persian capital."
There were many brilliant victories during these early years of the Crusade: the SlyTh-ChM, scene of the first intimation of Baha'u'-ilAli's Prophetic Mission, was purchased; His banner was planted in Is1~rn's very heart through the establishment of a
Spiritual Assembly in Mecca;the particularly welcome news reached the Guardian that there were Bahá'ís � renmants of the former communities in the Caucasus and Turkist~n � in some of the Soviet states listed at the inception of the Crusade as unopened, but which might now be regarded as open, however faint and feeble the solitary candles burning there; 98 islands throughout the world now had Baha'is; work on the erection of the
International ArchivesIt was in a period of victories such as these that Shoghi Effendi took the momentous decision to erect not two but three Houses of Worship during the Ten Year Plan. The significance given in the XVritings of Bahá'u'lláh and 'Abdu'l-Bahá to these Matiqu'1-A4fik~rs (dawning places of the mention of God) is very great: they are erected, Shoghi Effendi said, for "the worship of the one true God, and to the glory of His Manifestation for this Day." They are strongly linked to both the spiritual life of the individual and the communal life of the believers.
At the inception of the Crusade the Guardian turned his attention to the problem of erecting the first Bahá'í
Temple in Bahá'u'lláhnative land. He decided on a conservative concept, worked out with his personal approval in Haifa, and which he said, "incorpor-ates a dome reminiscent of that of the flAb's Holy Sepulchre". Already the enthusiastic Persian believers had started a five year plan to raise twelve million tumans for its construction and the Guardian hirnr'f had had its design unveiled at the meeting in Babji on the first day of Ri�An, 1953. ft was a project to which Shoghi Effendi attached the greatest importance and the outlawing of all Bahá'í activity in Persia in 1955 came as a severe blow to him for he realized that the situation there, far from having improved in the quarter of a century of his ministry, had again deteriorated to such a point that there was little hope of such a building being erected before the end of the Ten Year Plan.
In spite of the fact that the first Ma~liriqu'1-A~hk6r of Europe � the second Temple of the Plan � could still be
Page 199THE GUARDIAN OF THE BAHÁ'Í FAITH 199
built, he immediately struck back at the enemies of the Faith through a cable sent in November 1955: "Historic decision arrived at raise Mother
Temple Africa in City Kampalasituated its heart and constituting supreme consolation masses oppressed valiant brethren cradle Faith. Every continent globe except Australasia will thereby pride itself on derive direct spiritual benefit its own Mashriqu'l-Adhkar.
Befitting recognition will moreover have been accorded marvelous expansion Faith amazing multiplication its adnThiistrative institutions throughout continent Thus the African believers received what he characterized as "the stupendous, the momentous and unique project of the construction of Africa's
Mother Temple."Whereas Tihr6n was to have the third great Temple of the Baha world and Germany the fourth, in reality the European one became third in priority and Africa the fourth.
The design for the African Temple was made under Shoghi Effendi's supervision in Haifa and met with his full approval. The situation as regards the German one was different: he himself had chosen a design and sent it to the National Assembly of the Baha of Germany and Austria, but there was already so much strong church-aroused opposition to the erection of a IBah6ii House of Worship that the National Assembly had informed him they felt the conservative nature of the design he had chosen would, in a land favouring at the moment extremely modern-style buildings, complicate its erection, as a building permit might be refused on this pretext. Shoghi Effendi therefore permitted them to hold a competition and of the designs sent him he favoured the one which was later built. Frankfurt was in the heart of Germany, Germany was in the heart of Europe.
It was the logical place for the European Temple.Still thoroughly aroused by the persecution of the main body of the faithful who resided in Bahá'u'lláh's native land, Shoghi Effendi quietly set a new plan in motion.
He had chosen a third Temple design and instructed the National Assembly of the Baha of Australia and New Zealand to make enquiries, confidentially, as to how nrnch such a building would cost if erected in Sydney.
When he received an estimate which he felt would not add too heavily to the financial burden the Crusade was afready carrying, he made his thrilling announcement, in his Ric~I�n Message of 1957, of the launching of an "ambitious threefold enterprise, designed to compensate for the disabilities suffered by the sorely-tried Community of the followers of His Faith in the land of His birth, aiming at the erection in localities as far apart as Frankfurt, Sydney and Kampala, of the Mother Temples of the European, the Australian and the African continents, at a cost of approximately one million dollars, complementing the Temples already constructed in the Asiatic and American continents." This announcement meant that the loss to the Persian believers of their first Mashriqu'l-Adhkar would be compensated for by the erection in the Pacific of what the
Guardian called "TheMother Temple of the Antipodes, and indeed of the whole Pacific area" and the construction in the heart of the African continent of another House of Worship which he said was "destined to enormously influence the onward march of the Cause of God the world over, to consolidate to a marked degree the rising institutions of a divinely appointed Order and noise abroad its fame in every continent of the globe." The Guardian also announced in this Ri~v6n Message that the designs for all three of these "monumental edifices, each designed to serve as a house for the indwelling Spirit of God and a tabernacle for the glorification of His appointed Messenger in this day" would be shown to "the assembled delegates at the thirteen historic
Baha National Conventionsbeing held for the first time during this year's Ri~v&n
Festival."It was during this second phase of the World Crusade that the American National Assembly purchased the land for its first Temple dependency.
The Guardian had advised that Assembly that he did not consider a library � the flrst proposal � sufficiently demonstrative of the purpose and significance of the institution of the Mashriqu'1-Mhk6x in Bahá'í society and it was therefore decided to build a Home for the Aged. One of his last letters was to urge that Assembly to commence work on the Home, as it would impress on the public that one of the chief functions of our Faith is to serve humanity, regardless of creed, race or denomination, and be sure to attract attention and publicity.
* * *Well is it with him that seeketh the shelter of his shade that shaclowetli all mankind.
'ABDU'L-BAHÁ The Guardian had fused in the alembic of his creative mind all the elements of the Faith of Bahá'u'lláh into one great indivisible whole; he had created an organized community of His followers which was the receptacle of His teachings, His laws, and His Administrative Order; the teachings of the Twin Manifestations of God and the Perfect Exemplar had been woven into a shining cloak that would clothe and protect man for a thousand years, a cloak on which the fingers of Shoghi Effendi had picked out the patterns, knitted the seams, fashioned the brilliant protective clasps of his interpretations of the Sacred Texts, never to be sundered, never to be torn away until that day when a new Lawgiver comes to the world and once again wraps His creature man in yet another divine garment.
The Master's grandson had been sublimed by the forces released in His Testament into the Guardian of the Faith; belonging to the sovereign caste of his divine Forefathers, he was himself a sovereign.
To the primacy conferred by ties of consanguinity had been added the powers of infallible guidance with which the operation of God's Covenant had invested him. Shoghi Effendi's divine and indefeasible right to assume the helm of the Cause of God had been fully vindicated through thirty-six years of unremitting, heartbreaking toil. It would be hard indeed to find a comparable figure in history who, in a little over a third of a century, set so many different operations in motion, who found the time to devote his attention to minute details on one hand and on the other to cover the range of an entire planet with his plans, his instructions, his guidance and his leadership.
He had laid the foundations of that future society Bahá'u'lláh had fathered upon the mind of the Master, and which lie in turn had gestated to a point of perfection, passing it upon His death into the safe hands of His successor.
Patiently, as a master jeweller works at his designs, picking out from his stock of gems some kingly stone, setting it amidst smaller but equally precious ones, so would Shoghi Effendi choose a theme from the Teachings, pluck it out, study it, polish its facets, and set it amidst his brilliant commentaries, where it would flash and catch our eye as never before when it had lain buried beneath a heap of other jewels. It would be no exaggeration to say that we Bahá'ís now live in a room entirely surrounded by these glorious, blazing motifs Shoghi Effendi created.
It is as if he had caught the sunlight of this Revelation in a prism and enabled us to appreciate the number of colours and rays that make up the blinding light of Bahá'u'lláh's words.
Things we knew all our lives suddenly, startlingly, took on a new and added significance. We were challenged, rebuked, stirnu-lated. We found ourselves arising to serve, to pioneer, to sacrifice. We grew under his aegis and the Faith grew with us into something vastly different from what had existed before. Let us take a few of these master jewels, these themes Shoghi Effendi set before us in such a brilliant nunner.
One day Bahá'u'lláh rested on Mt. Carmel. He pointed out a spot to 'Abdu'l-Bahá and said buy this land and bring the body of the BTh and inter Him here. The Master brought the Precious Trust and placed it in the heart of the mountain and covered it with the building he erected with so many tears.
The Guardian completed the sacred Edifice, and now the glorious Shrine of the Forerunner of the Faith rests in queenly splendour on Mt. Carmel, the cynosure of all eyes.
The Master sent a handful of precious Tablets, written during dark and dangerous days, to America after the war and a pleasant ceremony was held called the "unveiling of the Divine Plan" at which pairs of children and young people (myself included) pulled strings and one of the Tablets duly appeared on the draped background of the platform. 'Abdu'l-Bahá had sent a king's ransom to the North American believers, who rejoiced but did not understand.
Shoghi Effendi, never losing sight of this gleaming hoard that had been deposited on the other side of the world, set about working his way to it. It took him almost two decades, but at last, having painfully and feverishly erected the machinery of the Administrative Order, he was in a position to take up those jewels and set them. The North was conquered, the South was conquered, the Fast and the West alike began
Page 201THE GUARDIAN OF THE BAT{A'i FAITH 201
to glow and blaze in all their parts with the light of new Baha centres and Assemblies, more than 4,200 throughout the world. Into the various territories of the globe � 251 in number � which Shoghi Effendi had ensured should either be awakened or reanimated by the breezes of the Divine Plan, he had spilled the river of the translations of the literature of the Faith in 230 languages.
For twenty years, since he first set in motion the power 'Abdu'l-Bahá had concealed in those
Tablets, Shoghi Effendinever ceased to wave forward an army of pioneers, battalion after battalion marching forth to conquer at his bidding the whole planet and implant, wherever it conquered, the Banner of Bahá'u'lláh.
Grasping the hidden import of Bahá'u'lláh's Tablet of Carmel the Guardian entombed the Greatest Holy Leaf near the Shrine of the BTh, brought her mother and brother to rest beside her, designated this spot as the heart of a worldwide administration, drew an arc above it on the mountain side which he associated with Bahá'u'lláh's words "the seat of God's Throne", built the first of the great edifices that will rise about that arc, and in innumerable passages pointed out the nature of the progress that must pour out from this great spiritual hub to all the peoples and nations of the world, a progress based on the teachings of a Faith that is "essentially supernatural, supranational, entirely nonpolitical, nonpartisan, and diametrically opposed to any policy or school of thought that seeks to exalt any particular race, class or nation"; a Faith whose 'Tol-lowers view mankind as one entity, and profoundly attached to its vital interests, will not hesitate to subordinate every particular interest, be it personal, regional or national, to the overriding interests of the generality of mankind, knowing full well that in a world of interdependent peoples and nations the advantage of the part is best to lie reached by the advantage of the whole"; a Faith the embryo of which, Shoghi Effendi explained, had developed during the Heroic Age, whose child, the social Order contained in the teachings of Bahá'u'lláh would grow during the Formative Age, whose adolescence would witness the establishment of the World Order, and whose maturity in the distant reaches of the Golden Age would flower in a world civilization, a global civilization without precedent, which would mark "the furthermost limits in the organization of human society", which would never decline, in which mankind would continue to progress indefinitely and ascend to ever greater heights of spiritual power.
lie divided the events that had taken place, and were taking place in the Cause of God, into sections, relating each to the whole evolution of the Faith, creating a map in relief that enabled us to see at a glance where our present labours fitted in, how much the achievement of an immediate objective would pave the way for the next inevitable step we must take in our service to Bahá'u'lláh's Cause.
The definitions and divisions he employed were not arbitrary, but implicit in the teachings and in the course of events transpiring within the Faith. The Prophetic Cycle � which began with Adam and culminated 'with Muharnmad~in the school of whose Prophets man had been educated and prepared for the age of his maturity, had given way to the Cycle of Fulfiment, inaugurated by Bahá'u'lláh. The unity of the planet, which science had made possible, would enable, nay, oblige man to create a new society in which a world at peace could devote itself exclusively to the material and spiritual unfoldment of man. Because of the very greatness of this transformation Bahá'u'lláh's shadow would be cast over the planet for flve thousand centuries, the first ten of which would be governed by the laws, ordinances, teachings and principles He had laid down.
This thousand-year-longThe first, commencing with the declaration of the Báb and ending with the ascension of the Master, lasted seventy-seven years and was styled by the Guardian the Apostolic or Heroic Age of the Faith because of the nature of the events that transpired within it and the bloodbath that had characterized its inception and swept away 20,000 souls, in-chiding the ETh Himseff. This Age was divided into three epochs by the Guardian, associated with the Ministry of the Báb, Bahá'u'lláh and 'Abdu'l-Bahá, respectively.
The second Age, which Shoghi Effendi called the Formative Age, the Age of Transition, the iron Age of the Faith, was that period during which its Administrative Order~the very hail-mark of this Age~rnust evolve, reach perfection
Page 202The first epoch of this Age spanned the period from the ascension of 'Abdu'l-Bahá in 1921 until the centenary of the inception of the Faith in 1944 and the events immediately following upon it, and the second epoch was consummated by the termination of the World Crusade in 1963, coinciding with the hundredth anniversary of the Declaration of
I3ahA'u'llAh. Althoughthe Guardian never stated exactly how many epochs would characterize this Formative Age, he implied that others, equally vital, equally thrilling, would take place as the Faith steadily advanced towards what he called its Golden Age, which, on more than one occasion, he intimated would probably arise in the later centuries of the Dispensation of Bahá'u'lláh.
Shoghi Effendi said the Cause of God would pass from obscurity and persecution into the light of recognition as a world religion; it would achieve full emancipation from the shackles of the past, become a state religion and eventually the Bahá'í state itself would emerge, a new and unique creation in the world's religious history. When the Formative Age passed and man entered the Golden Age, he would have entered that Age foretold in the Bible in llabakkuk, 2:14: "For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea."
The historic implementation of 'Abdu'l-Bahá'í Divine
Plan by Shoghi Effendiwas likewise divided into epochs by him and these in turn subdivided into specific phases, a device that enabled the Bahá'ís to follow closely the course of their own activities and to concentrate on specific goals. The first epoch of the Divine Plan passed though three phases, the first Seven Year Plan, the second Seven Year
Plan and the Ten Year Teachingand Consolidation Plan which we came to term the World Crusade. This Crusade itself Shoghi Effendi divided into a series of phases: the first of these lasted one year, 1953 � 1954; during it, Shoghi Effendi said, the vital objective of the Plan had been virtually attained though the addition of no less than 100 new countries enlisted under the Banner of Bahá'u'lláh; the second phase, from 1954 � 1956, was marked by a unique measure of consolidation as well as expansion, which not only paved the way for the election of the forty-eight new national bodies which was scheduled to take place before the Plan was consummated, but was characterized by unprecedented expenditures through the purchase of National Ija4ratu'1-Quds and Temple sites as well as the formation of Bahá'í Publishing Trusts; "the third and what promises to be the most brilliant phase of a world spiritual Crusade" he wrote, would take place between 1956 � 1958, and was to be distinguished by an unparalleled multiplication of Baha centres throughout the entire world as well as the formation of sixteen new National Assemblies.
Before he passed away the Guardian indicated that the fourth phase of his mighty Plan, which would stretch from 1958 to 1963, must be distinguished not only by an unprecedented increase in the number of believers and centres all over the world but by progress in the erection of the three Temples which now formed part of the goals of the Ten Year
Plan.But for us, the end of this great leadership, that had given us such concepts as these, that had fulifiled in so brilliant a manner the work begun by 'Abdu'l-Bahá, that had so worthily implemented not only His own instructions but the supreme guidance of the Manifestation of God Himself, was at hand.
No one could know, no one could bear to know, that when the Baha world received the message dated October 1957, it would be the last message of Shoglil Effendi. It was a happy and victorious message, full of hope, full of new plans, a last priceless gift from the man who as he wrote it was in reality laying down his pen and turning away his face from the world and its sorrows for all time.
Soon, Shoghi Effendi informed us, the Global Spiritual Crusade would reach its midway point. That point was to be marked by the convocation of a series of five Intercontinental Conferences to be held in January, March, May, July and September of 1958, in Africa, the Antipodes, America, Europe and Asia, respectively. Following a pattern similar to the one he employed at the time of the convocation of the first four Intercontinental Conferences held during the Holy Year at the inception of the Crusade, Shoghi Effendi specified the five bodies under whose auspices these great gatherings would be held and whose chairmen were to act as their convenors.
The Central and East AfricanTHE GUARDIAN OF THE BAHÁ'Í FAITH 203
made responsible for the first Conference (surely it is not by chance that Africa, twice in a period of five years, led the way in the series by holding the first Conference?); the National Assembly of Australia for the second; the National Assembly of the United States for the third; the National Assembly of the Baha of Germany and Austria for the fourth; and the
Regional Assembly of SouthEastAsia the final one. "They are to be convened", Shoghi Effendi wrote, K.. for the fivefold purpose of offering humble thanksgiving to the Divine Author of our Faith, Who has graciously enabled His followers, during a period of deepening anxiety and amidst the confusion and uncertainties of a critical phase in the fortunes of mankind, to prosecute uninterruptedly the Ten Year Plan formulated for the execution of the Grand Design conceived by 'Abdu'l-Bahá; of reviewing and celebrating the series of signal victories won so rapidly in the course of each of the campaigns of this world-encircling Crusade; of deliberating on ways and means that will ensure its triumphant consummation; and of lending simultaneously a powerful impetus, the world over, to the vital process of individual conversion � the pre-erninent purpose underlying the Plan in all its ramifications � and to the construction and conpietion of the three Mother Temples to be built in the European, the African, and Australian continents."
Shoghi Effendi informed us that, "The phenomenal advances made since the inception of this globe-girdling Crusade, in the brief space of less than five years, eclipse in both the number and quality of the feats achieved by its prosecutors, any previous collective enterprise undertaken since the close of. the Heroic Age With evident joy, he recapitulated these feats and enumerated the victories won, characterizing them as "so marvellous a progress, embranina so vast a field, achieved in so short a time, by so small a band of heroic souls".
It was in this message that the Guardian appointed his last contingent of Hands of the Cause of God � eight more individuals to join this "august institution" � thus raising the total number of '~i~igh~-ranking officers of a fast evolving World
Administrative Order"to twenty-seven, an act which, in view of their recent assumption "of their sacred responsi bility as protectors of the Faith", called for the formation of another Auxiliary Board, equal to the previous one in number, which would be "charged with the specific duty of watching over the security of the Faith".
The five I-lands who had been chosen by Shoghi Effendi to work at the World Centre were to attend these five Intercontinental Conferences as his special representatives.
Two of them would place in the foundations of the Mother Temples being built in Kampala and Sydney "a portion of the blessed earth from the inmost Shrine ofBaM'u'lhh"; an other Fortion of that sacred soil would be delivered in Frankfurt to the National
Spiritual Assembly of Germanyand Austria, pending the time when it could be placed in the foundations of the first European Mashriqu'l-Adhkar. A reproduction of the portrait of Bahá'u'lláh and a lock of His precious hair would not only be shown to the attendants at the European, Australian and African Conferences, but deposited with the national bodies in wnose areas these great Houses of Worship were being erected, as a permanent and loving gift of their Guardian.
The Guardian would send with the Fland who was to attend the Conference in Asia another reproduction of the portrait of Bahá'u'lláh for the assembled believers to view, but this was to be brought back for safe keeping to the Holy
Land. At the Conferenceto be convened in Chicago Shoghi Effendi's representative would exhibit to the believers the portraits of Bahá'u'lláh and the BAt which he had previously entrusted to the care of the American National Assembly. These were the final gestures of love Shoghi Effendi was able to shower on the believers, that host of the faithful over whom he had watched, who had followed him so unfailingly, for so many history-making years. When thousands of Bahá'ís from innumerable lands gathered during 1958, in fulfilment of Shoghi Effendi's plan and wish, at these five great Intercontinental Conferences, it was not only with awe that they gazed on the sacred portrait of the Founder of their Faith, but with grief-filled hearts and tear-filled eyes. Why had lie, before WhQSC glory they bowed themselves, Whose teachings they had es � poused, into the depths of Whose deep and all-knowing eyes they were now gazing, seen fit to remove His scion from their midst? They not oniy cried out for their Guardian,
Page 204was the supreme test of faith; God had given, and God had taken back, and "He doth what Tie pleaseth. He chooseth; and none may question His choice." When the BTh was martyred Bahá'u'lláh had remained; when Bahá'u'lláh ascended 'Abdu'l-Bahá had remained; when 'Abdu'l-Bahá passed away Shoghi Effendi had remained. But now it was as if a procession of Kings � albeit each different, vastly different in station from the other � had gone into a room of their own and closed the door.
We Baha looked at the door and kept asking, like children whose parents have been killed in an earthquake and disappeared, why had it been closed?
Perhaps at no point in its history will the deepness of the root of belief that binds the Bahá'ís to their religion be again laid as bare as it was in the year after the passing of Shoghi Effendi.
They bowed their heads in the agony of the grief that swept them, but they held. Had not the Guardian provided these five great rallying points at which the believers could come together in such large numbers, console each other and receive guidance from the Hands of the Cause who had arisen to complete the Guardian's Plan and ensure the election of the divinely-guided Universal House of Justice, it is hard to imagine how greatly affected the body of the Faith might have been by the sudden and totally unexpected death of its beloved Head.
The fact that the friends were actively engaged in a Plan, the fact that the attention of the Bahá'í world was now focussed on its midway point, the fact that at these Conferences five specific themes were to be given special attention, and the fact that they repeatedly received messages of love, faith and encouragement from the Hands of the Cause � all exerted a binding and unifying influence upon the Baha of the world.
The very calamity itself brought to their hearts, cleansed by the rushing freshets of their grief, a new fortitude and called forth a deeper love. They were not going to fail Shoghi Effendi. He had told them to consider ways and means of ensuring the triumphal conclusion of the Plan � very well, they would do so, they would see it crowned befittingly in 1963 with a success that would have thrilled his heart and brought from his pen one of those rushes of praise and gratitude so dearly prized by them.
No testimony to the truth and strength of the Cause could have been greater than the triumphal conclusion of the Guardian's World Crusade which the believers achieved.
It had been a hard, an overwhelming task to begin with. That the Bahá'ís achieved it, that for over five years they worked and sacrificed to a greater degree than ever before in their history without his leadership, without those appeals, those reports, those marvellous word-pictures he painted for them in his messages, without the knowledge that he was there at the helm, their so dearly-loved captain steering them to victory and safety, is little short of a miracle and testifies not only to how well he builded, but to those words of the Master: "there is a mysterious power in this Cause, far far above the ken of men and angels."
Life and death are so closely allied that they are the two halves of one heartbeat and yet death never seems very real to us in the normal course of events � who therefore awaited Shoghi Effendi's death!
He had been in very good health that last summer, better than for a long time, a fact that he not only mentioned himself but which his doctor commented upon at the time he examined him some weeks prior to his passing. No one dreamed that the time clock inside that heart was reaching the end of its allotted span. Many times people have asked me if I did not notice indications that the end was near. My answer is a hesitant no. If a terrible storm comes suddenly into the midst of a perfect day one can later imagine one saw straws floating by on the wind and pretend they had been portents.
I do remember a very few things that might have been significant, but certainly they meant nothing to me at the time. I could never have survived the slightest foreknowledge of the Guardian's death, and only survived it in the end because I could not abandon him and his precious work, which had killed him long before any one believed his life would end.
One of the goals of the Ten Year Plan associated with the World Centre, a goal the Guardian had allotted to himself, was what he termed the "codification of the laws and ordinances of the Kitáb-i-Aqdas, the Mother Book of the Baha Revelation." Any work involving a book of this magnitude, which Shoghi Effendi had stated was, together with
Page 205THE GUARDIAN OF THE BAHÁ'Í FAITH 205
the Will and Testament of 'Abdu'l-Bahá, "the chief cieoository wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Bahá'í Faith", would certainly be unsuitable for any one but the Head of the Faith to undertake.
Shoghi Effendi worked on this for about three weeks or so in the spring of 1957 prior to his departure from Haifa.
As I often sat in the room with him while he worked, reading out loud and making notes, I realized from what he told me that he was not planning at that time a legal codification of the provisions in the Aqdas but rather a compilation, placing subject with subject, which would enable the Bahá'ís to comprehend the nature of the laws and ordinances given by Bahá'u'lláh to His followers.
It was at this time that Shoghi Effendi remarked more than once that he did not feel he could ever finish this task he had undertaken. I attached no particular importance to this, as he sometimes fretted under the terrible load of his ever-increasing work, and attributed it to his great fatigue at the end of the long, exhausting, unbroken stretch of labour he had passed through during his months at home.
After his death I remembered and wondered.That last summer he went back to visit many of his favourite scenes in the mountains and I wondered about this too, when the blow fell, but at the time I was only happy to see him happy, forgetting, for a few fleeting moments, the burdens and sorrows of his life.
In 1958 his grave was built of the same dazzling white Carrara marble he had himself chosen for the monuments of his illustrious relatives in Haifa, a simple grave as he would have wjshed it to be. A single marble column, crowned by a Corinthian capital is surmounted by a globe, the map of Africa facing forward � for had not the victories won in Africa brought him the greatest joy during that last year of his life ? � and on this globe is a large gilded bronze eagle, a reproduction of a beautiful Japanese sculpture of an eagle which he greatly admired and which he had placed in his own room. No better emblem than this symbol of victory could have been found for the resting-place of him who had won so many victories as he led the hosts of Bahá'u'lláh's followers on their ceaseless conquests throughout the five continents of the world.
Having, with adamantine fortitude in the face of every trial, accomplished "the toilsome task of fixing the pattern, of laying the foundations, of erecting the machinery, and of setting in operation the Administrative Order" to use the Guardian's own words; having effected the worldwide spread and establishment of the Cause of God through the implementation of GAbdu~1~Bah~~s Divine Plan; having, through that rare spirit of his so admirably compounded of audacity and sobriety, guided the Faith of Bahá'u'lláh to heights it had never before reached; having carried the work his Lord had entrusted to him as far forward as his failing strength would permit; bearing the scars of innumerable personal attacks made upon him during the course of his ministry, Shoghi Effendi departed from the scene of his labours.
The man had been "called by sorrow and a strange desolation of hopes into quietness". The Guardian, he who was named in the Master's Will the "primal branch of the Divine and Sacred Lote-Tree", and who, through the provisions of that Will, had been so firmly planted in the soil of the believers' hearts after 'Abdu'l-Bahá'í passing, remained forever, and well indeed will it be with "him that seeketh the shelter Of his shade that shadoweth all man
Jcznd.''ALL those who were privileged to know the beloved Guardian Shoghi Effendi from the time of his childhood until his passing remember him as being incarnate with life; a dynamic, almost electric force seemed to radiate from him. He was always busy, restless, driving on to whatever goal he had set before his eyes.
He was intense in all aspects of his nature: his phenomenal powers of concentration, his deep feelings of passionate attachment to 'Abdu'l-Bahá his burning conscientiousness in carrying out his duties to the Faith of Bahá'u'lláh as its appointed Guardian � these were all facets of the same wonderful nature which God endowed with those special qualities lie wished to be uppermost in the one who was firmly to lay the administrative foundations of His Faith all over the world, and to plant the first ensigns of its victory in the four corners of the earth.
That the Cause of God has reached the point where it stands today is due to the self-sacrificing, constant, unsparing, truly herculean labours of its Guardian. That his heart should have stopped, with no warning, at the early age of sixty-one, is not so much due to this ceaseless, tireless work, but to the sorrows and afflictions which he endured, for the most part in reserved silence, from the stirrers-up of dissension and the Covenant-breakers, old and new. The early pilgrims, after the passing of 'Abdu'l-Bahá, remember standing at Shoghi Effendi's bedside, where he had called them to say goodbye, and looking at his face, so full of sorrow and despair, his eyes deep-sunken and heavily shadowed, and hearing him say he was going away, that it was too much for him, he could not bear it. He left the Holy Land, fought his inner battle, returned, took the helm of this Blessed Barque and steered it for over one-third of a century though every storm and shoal. But the valiant heart and frail body were receiving blows which left their mark, and in the end took their toll.
The friends of God are well aware of the achievements of their beloved Guardian; what they do not realize fully is that by doing so many things personally over a period of so many years, he, and he alone, made it possible for the big victories to take place. The fact that he did every single thing himself saved the Cause tremendous sums of money; with what he thus saved he was able to go on and commence a new enterprise. For thirty-six years he held in his hands, with power of decision vested solely in him, the funds of the Faith at its World Centre; no expenditures were authorized, no bills were paid that had not been submitted to him. From the beginning of his ministry until about 1940, he saw in person the engineers, the architects, the lawyers, who were carrying out his instructions, as well as many high government officials; it was he who negotiated with them, supervised theft work, kept down expenses with an ingenuity and insight truly inspired by God; it was he who instructed where every step should be built, the height of every wall, the spans between every planted tree, the diameter of every flower bed � even the colours of the flowers. It was Shoghi Effendi who, entirely aside from the glorious spiritual leadership manifested in his letters, his books, and his words to the pilgrims, so harboured the financial resources of the Faith that in his lifetime the Temple in Chicago, the Shrine of the BTh on Mount Camel, and the International Archives Building could be completed, as well as the extensive endowments of the Faith acquired in Haifa and 'Akka he made the plans and paved the way for the Temples now being built; he was responsible for the purchase of the Temple sites, the National Ijazfratu'1-Quds and endowments, as ~ve11 as many other things 207
Page 208Chapel in the cemetery where the funeral service for Shoghi Effendi took place on November 9, 1957.
during these last five years; all these accomplishments were made possible by his vigilance and wisdom.
As the Faith grew and the years went by, the beloved Guardian received more able support from believers of capacity, serving him in the Holy Land and abroad, but his personal supervision of expenses, his personal decision as to what xvas befitting for the Bahá'í 1-loly Places at the World Centre, was never laid aside.
He delegated to others interviews and negotiations locally, but the management, the ordering of objects and furniture for the Gardens and I-ioiy Places, the arrangement of these, the designs and plans for extending them, he kept solely in his own hands, practising the same economy and showing the same genius as had characterized all his other services to the Faith entrusted to him by the Master in His
Will.On October 20th, 1957, the beloved Guardian arrived in London, accompanied by Rfiliiyyih KMnurn, for the purpose of ordering some furniture and objects for the interior of the
International Archivesand the Gardens above it. lie chose London because it is an international centre where objects from every country can be found at much cheaper prices than probably in any other one city of the world, lie planned to remain a few days and then proceed to Haifa. As was the invariable custom of the beloved Guardian during his absence from Haifa, no contact was made with any Baha.
RObiyyih KhThurn attended to his mail and carried out his orders as she always did.
On Sunday afternoon, October27th, Shoghi Effendi told Rfi1~iyyih KMnum that he had a pain across his knuckles in both hands; she asked him if he had any other pains, and he said no, that just his fingers pained him and were stiff. He added: "I feel so tired so tired."
She begged him to rest, saying that if he did not wish to go to bed, at least he should rest quietly because the probability was that he was getting the influenza which was sweeping through Europe and indeed all over the world.
(She herself had been in bed with fever sinceTHE PASSING OF SHOGHI EFFENDI 209
day his temperature had risen to thirty-nine degrees.'
Rfihiyyih KMnum succeeded in finding an excellent doctor who had taken over the practice of a wellknown Harley Street physician who had retired. This doctor was contacted and immediately prescribed medicine for the beloved Guardian, and came to see him early in the evening when he was able to get away from his hospital. lIe examined his patient very carefully; heart, chest, temperature, pulse, etc., and said that he considered that both the Guardian and R4~iyyih KMnum had cases of Asiatic influenza, the beloved Guardian's case being the more severe.
The constant stress of work, SOrrOWS and anxieties to which Shoghi Effendi had been subjected had brought about a condition of high blood-pressure, which he had had for a number of years; be mentioned this himself sometimes to members of the International Baha Council, but he was so strong and healthy, had such tremendous powers of endurance and vitality, that it was difficult to persuade him to devote time to caring for himself However, for the past ten years he had been under the supervision of an excellent doctor, who saw him at least twice a year, and he had consented to take some special cures which were good for his general health and calculated to reduce his blood-pressure.
His doctor often urged him not to overdo things when he returned to Haifa, to get more exercise and more rest. But the doctor could not visualize the Guardian's life in Haifa, or the nature of his responsibility; could not know that he had to read letters, reports, journals, and so on for between three to eight hours a day, just to keep abreast of his work; that he spent about four hours most afternoons and evenings, after being up and busy from early morning, giving out what strength he had left to the pilgrims, eastern and western; that he stood sometimes for hours, in all weathers, directing the work he had planned on Mount Carmel or at BaLM; that when he was deeply distressed by some situation he would not feel able to eat and would lose much weight in a few days. About six weeks before the Guardian passed away, he was examined by this doctor who found him in very good health and his blood-pressure 1 102.20 F. lower than in years. The doctor who took care of him in London likewise examined his blood-pressure and found it satisfactory and not high.
During the week of the beloved Guardian's idness � and indeed a number of times during the weeks before his illness � he complained that he had no appetite. He said: "I don't know what has happened to me. I have completely lost my appetite. I don't eat for twenty-four hours, but I still have absolutely no appetite whatever. It is now weeks that I have been like this. The same thing is happening to me that happened to Bahá'u'lláh when He lost His appetite after the death of NavyTh."
On Tuesday, Rfi1~yyihKh6aium had recovered sufficiently for the doctor to allow her to go out on an important errand. As she had bronchitis following the 'flu, he would check on her condition when he had finished his visit to the beloved Guardian, and in this way she was able to find out from him exacLly how he felt Shoghi Effendi was progressing. This same day a very heavy mail had been received, and as Shoghi Effendi's temperature was still high she persuaded him not to look at it; but the next morning he called for his mail and insisted on going over it personally, as he always did. A great many cables were received and answered by the beloved Guardian during this last week of his life. He said to Rilhfyyih KlAnum toward the end of the week: "Do you realize that we have done nothing but work this week 7" He was anxious to leave London and carry out his original plan of returning to Haifa; however, the doctor was very severe on this point and told him frankly that he was quite free to call in another doctor if he wished to, but that as long as he was taking care of him he could not give his consent to his departure until a week after his temperature had fallen. The Guardian accepted this.
The doctor was very careful of the beloved Guardian.
When he came every day, instead of being in a huriy like some doctors, he would sit with the Guardian, examine him thoroughly, and stay usually a halfhour, and one evening he remained an hour to chat with his patient. lie invariably found him sittThg in bed reading, surrounded by papers, his brief case beside him, and one eveiThg he asked Rti1~iyyih KhThum, privately, what
Page 210Hearse arriving at the chapel, followed by the car of Abdu'l-Bahá Rtibiyyih KiPrum, accompanied by Amelia Collins.
The coffin containing the remains of the beloved Guardian is carried into the chapel.
Page 211THE PASSING OF SHOOED EFFENDI 211
Bahá'ís enter the chapel for the funeral service.She replied that he was a religious leader and had many responsibilities.
The doctor obviously liked his patient, and after he had been coming for three or four days, he told Rfibiyyih Kb ~imm, after leaving the beloved Guardian's room, that "he was smiling tonight"; that beautiful smile had affected him too. The doctor told the Guardian that on Friday he could get up and sit in his armchair as a change from bed, and in order to get his strength back; but Shoghi Effendi did not want to do this, and he conthued his work sitting in bed and resting every now and then. However, all during his iflness, Ut Gua1diaii bad gotten up to wash, to get papers from his desk and so on. There was no time when he was too weak or ill to get out of bed, not even the days when he had high fever.
On Saturday morning, the beloved Guardian told Rfi1~iyyih KMnum that he wanted a large table placed in his room, big enough so that he could lay on it the map of the world on which he had been working. He had prepared one of those beautiful maps he used to make showing the progress of the work, and this one he called The HalfWay Point of the Ten-Year Crusade, in other words, the progress made, and the victories won, during five years. He had already worked a great deal on this map; indeed it seems a strange coincidence that the fr-st time and the last time he worked on it should both have been occasions on which he was ill, symbolic of the great sacrifice of his life and strength that went into the conception and prosecution of' the
World Crusade. Abouttwo months before be passed away, the beloved Guardian had had a cold, with a temperature the first night; the next day he had no fever, but it was understood he would remain in bed and rest. It was that day that he worked on his map for the first time, for about ten hours, and it was on Saturday, November 2nd, that he worked on it for the last time.
Lie told Rfl~iyyib IKh6numthat he wanted her to check over carefulLy with him the figures and said that except for adding a few extra details and making sure that what was on the map agreed with his various lists, the work was finished. She remonstrated with him and begged him not to work, saying that in a few days he would be stronger and could then complete it, but he said: "No, I must finish it; it is worrying me. There is nothing left to do but check it. I have one or two names to add
Page 212A hushed and sorrowing throng filled the chapel to overflowing.
One of the believers reading from the Sacred Writings. The coffin of Shoghi Effendi was placed in front of the bank of flowers shown on the right.
Page 213THE PASSING OF SHOGITTI EFFENDI 213
that I have found in this mail, and II wifi finish it today~" In the early afternoon he stood in front of the table and \vorked for about three hours.
The table was strewn with pencils and files of papers which constituted the Guardian's lists of languages, tribes, countries, Temples, tLa4ratu'1-Quds, work completed, work being carried out, and a tremendous amount of data. At one time, while Rttl3iyyih KMnurn was checking over with him the various lists and totals, he said to her, as he had said many, many times during the last year: "This work is killing me! How can I go on with this? I shall have to stop it. It is too much.
Look at the number of places I have to write down. Look how exact I have to be!"
The beloved Guardian looked tired after working on his map that day. He went back to bed and continued reading the many reports he had received. He had only had a mouthful to eat at lunchtime, and he refused to eat any dinner at all. That evening he spoke with great depression.
He had made many plans for his winter's work in Haifa, and many times be discussed these with Rfi~iyyih Kh6nurn outlining to her some of the work he was going to do on Mount Carmel in the Gardens above the Archives, how he was going to furnish the International Archives Building itself with the things that had been ordered, and that upon his arrival his first act would be to go over to Bahá'í and himself give instructions for the demolition of the buildings inhabited for so many years by the Arch-breakers of Bahá'u'lláh's Covenant who had caused the beloved Master so much sorrow.
He talked about the disposition he intended to make of the stones and rubble of these houses and of his ideas for extending the
Garden at Baha. Manytimes during the past months he had spoken with enthusiasm of these plans he was going to carry out, but this evening he said to her: "Who is going to go back and do all these things?
I have no strength left.I have no spirit left to do anything more. Now we will be going back � who is going to go up that mountain and make all those plans and stand for hours and supervise the work?
I can't do it. And I am riot going to do anything about the houses in Bafiji. Let them stay like that until I see how I feel. And I am not going to furnish the inside of the Archives this winter. It can wait another year, until everything that is needed to furnish it is collected. I shall just see the pilgrims and stay in my room and rest and do the few things that I have to do. I am not even going to take the telegrams back from Jessie and make copies of them and keep all the receipts the way I have done all these years. She did this in the summer, she can gt on doing it in the winter.
I am too tired." He was very, very sad and depressed, amd spoke words such as these for a long time.
It was not the first time that Rh~fyyih KMnum had heard him speak in this vein, but it was with far greater intensity and in more specific detail than she had ever heard before, and it distressed her very deeply.
That evening when the doctor came he was satisfied with the Guardian's condition and said he could certainly leave on Tuesday morning.
He told him he could go ou~ if he wanted to and get some fresh air. He also told the Guardian that he had heard over the radio that well over two hundred people had died of influenza during the week, and they discussed this a little together.
When the doctor left that night, after staying quite a while, the Guardian said: "I like him very much.
He is a fine man, and a good doctor."The next day the Guardian appended a few lines to all the English letters that had been written for him, and went over other matters regarding his work, dictating to Rti~iyyih Kh6nurn some instructions to be mailed, and telling her to write two other letters herself that afternoon.
He did not wish to get up, preferring to remain in his room, mostly reading his papers in bed, or attending to things on his desk. He later read over the letters that she had written and appended something to one of them. In one of the reports, he read something that caused him intense indignation, and he spoke to her about it. He had also been upset during these past few days by some news given him concerning the activities of some of the Covenant-breakers, and referred to it more than once. Such things always distressed him.
As Sunday was the doctor's day of rest, the Guardian had said the day before that he did not think it was necess~ry for kin-i to come; however, the doctor telephoned that evening to inquire how Shoghi Effendi was and expressed his willingness to come if he was needed.
Rffl~yyih Khinum, who was speakingon the telephone beside the Guardian's bed, conveyed this message to him, but he said he felt better, and that there was no need for the doctor to come. It was then agreed that he would make his last ca]1 the following afternoon. Rt~iyyih KihAnurn sat in the room with the Guardian and they talked for a while about everyday things. At half-past nine she asked him if he would not like to go to sleep, as she was sure he was tired. He asked her: "What time is it?" and she said, "Nine-thirty".
He said: "It is too early to go to sleep now; if I go to sleep now I shall wake up early and then I won't be able to go to sleep again. Stay a little while longer and talk." About ten o'clock she again asked him if he did not wish to go to sleep, and he said yes. She did the last few things to make him comfortable before retiring, and after saying goodnight, left the room, asking him before she went to be sure and call ter in the night if he needed anything.
Both Saturday and Sundaynights Rti1~iyyih Kh6nuin did not sleep well, lying awake in the middle of the night for long hours.
It would not be correct to say that she had the slightest premonition of what was to come, but she did not sleep well, and her heart was heavy and sad.
On the morning of Monday, November 4th, she went to the door of the Guardian's room, lmocked gently, and, when she received no answer, entered the room. The curtains were drawn over the windows and the room was in twilight. She saw the beloved Guardian lying on his left side facing her, with his left hand folded over towards his right shoulder and his right arm over his left one, in a most relaxed and comfortable position.
His eyes were three-quarters open and she thought he was drowsy � in that state when people wake up and lie comfortably beginning to think of their day's work. She asked him how he had slept, and if he felt better. When he neither moved nor replied, and he seemed unnaturally still, a wave of agonizing terror swept over her; she leaned over him and seized his hand. He was ice-cold and absolute-iy rigid; as the window was not open and the room was very warm, he must have ascended several hours earlier, In spite of her own condition, within two minutes she bad
Page 215THE PASSING OF SHOGHI EFFENDI 215
Entrance to the Great Northern London Cemetery in Barnet where the Guardian of the Bahá'í Faith is buried.
reached his doctor by phone at the hospital, and had told him that she was afraid that his patient had passed away, and begged him to come instantly, in case there was something that could still be done.
The doctor arrived shortly.In order to calm Rfiljiyyih KlAnurn he gave heart injections to the beloved Guardian and massaged his heart, but of course it was absolutely useless. A few minutes later a second physician arrived arid confirmed that there was nothing to be done. The diagnosis was "Death caused by coronary thrombosis".
Nothing in the world could have saved the beloved Guardian's life. If the best physicians had been standing beside him, they could not have prevented his passing away from the clot of blood that suddenly entered into one of the heart-vessels.
The beloved friends, heartbroken, desolate and orphaned as they are, must be grateful that this Shoghi Effendi of ours, this sacred and so-dearly-loved Trust left us by 'Abdu'l-Bahá, passed away with no illness or pain; indeed it was clear from his position and the expression in his eyes that he had not even had a spasim His eyes bore no look of surprise, although they were open. They say such deaths are reserved for the just.
It devolved upon Rftiifyyih KMnum, half-mad herself with grief, to think of a way of conveying this terrible and agonizing news to the Baha'is. She thought of the two British Hands of the Cause, so recently elevated to this high rank in the last Message from the beloved Guardian.
She first turned to Ijasan Baha'i, an Afn&n cousin of his.
Within about an hour he was able to join her, and he telephoned John Ferraby, enjoining him to silence and telling him to come quickly. A telephone call was then put through to the Hand of the Cause Ugo Giachery in Rome, and he said he would take the next plane for London.
He arrived that same night about eight o'clock.Another call was put in for the 1-land of the Cause Leroy loas in Haifa, and he was reached late in the afternoon. Already, earlier in the afternoon, RiThiyyih Kh6~nurn had cabled the following message to
Haifa, "Beloved Guardiandesperately ill Asiatic flu tell Leroy inform all National Assemblies inform believers supplicate prayers divffie protection Faith." She could not bear to deal
Page 216the naked blow to the hearts of other Bahá'ís which she herself had received and had been forced to inflict on three of the Hands, so she sent the above message, in the hope of preparing the Guardian's lovers, the ill, the old, and the feeble, to receive the full news. In spite of this effort to protect the friends from the full shock of this cataclysm that had overtaken them, her first cable did not reach Haifa before her telephone message, and the news reached many Bahá'ís in different parts of the world over the radio. A second cable was sent later in the day to Haifa with the request that it be cabled to all National Assemblies, as she felt that the announcement of his passing should go out officially from the World Centre of the Faith. The text was as follows:
SHOGHI EFFENDI BELOVEDThe customs in the West are different from the customs in the East, and the ascension of the blessed Guardian in such a vast city as London posed many problems.
Very careful instructions were given to the undertaker by Rtdflyyih Kh6num, explaining that in our religion we have no embalmment, that no injections of any kind to preserve the body must be given, and that nobody must be allowed to wash it, as provision would be made for this by us according to our Faith. lie fully understood this, as London is a great world metropolis, where people of many religious customs live and die.
The friends must bear in mind that in all the arrangements made after the passing of the beloved Guardian, the Laws of the Aqdas, which he himself had so repeatedly stressed and constantly upheld, had to be obeyed.
The size of London, and the fact that the only suitable burial grounds lie in its outskirts, had to be constantly remembered, so that no mistake would be made in transporting his precious remains more than an hour's journey.
It was the longing of the four Hands, who from the very day of his ascension became responsible for all the pressing matters that had to be attended to in such a short space of time, to have him transported to the National Ijazfratu'1-Quds where the friends could gather and pray, until the funeral took place.
Investigation, however, showed that the journey from the part of London where the beloved Guardian had passed away to the National Ijaratu'1-Quds, and from there back again in the same general direction to the burial place, would take more than an hour, and the plan had to be abandoned.
On Tuesday morning a telephone call was put through to the Hand of the Cause Adelbert Miihlschlegel, as Rfiljiyyih Kh6num had decided that he, a physician, one of the Guardian's own appointed Hands, and a man known for his spirituality, would not only be able to endure the sorrow of performing the last service for the beloved Guardian of washing his blessed body, but would do it in the spirit of consecration and prayer called for on such a sacred occasion.
lie accepted immediately, with deepest gratitude for this inestimable privilege, and arrived, accom panied by the other German Hand of the
RO$iYYIH Cause Hermannnight at the Ijlaziratu'1-Quds in London. It was decided that because of the Laws of our Faith which are against embaln�ig, the funeral should be held as soon as possible, preferably on Friday. Investigation and consultation, however, showed that this would not allow enough time to settle the formalities involved in purchasing a site for the grave and constructing a suitable vault. The time was therefore set for noon on Saturday, 9 November, and the following cable was sent from London to all National
Assemblies:THE PASSING OF SHOGITI EFFENDI 217
Led by his widow, the Hands of the Cause follow Shoghi Effendi to the grave.
Many hundreds of Baha'is, from the British Isles and all over the world, attended the funeral.
Page 218The first thought of those concerned with making arrangements for a befitting burial of the beloved Guardian's remains had been to secure a piece of land especially for this purpose; however, this proved an impossibility.
An appointment with the Home Office had been fixed to discuss this with John Ferraby, hut it was soon found to be impracticable because of laws restricting the use of land near London for burials. On Tuesday afternoon, Rfiljiyyih Kh6nurn, Uasan Baha'i, and Ugo Giachery were taken out to inspect possible sites for the grave in cemeteries within an hour's journey from London. It was raining, and the first cemetery visited had oniy one plot remotely suitable for the purpose available, which was opposite the massive, depressing vault of a family of the British nobility, and prohibitively expensive, in addition to being veiy near the entrance gate. Although in the eyes of the world this cemetery must have importance, to the Hands present it was unbefitting and out of the question in every way, and their hearts sank with fear lest they should not find a proper place for their so-dearly-loved Guardian. God had other plans however, for on motoring in the twilight to inspect the second cemetery, they entered a beautiful, peaceful spot on a hill, surrounded by rolling country, where birds sang in the trees and which had an entirely different atmosphere from the pomp and worldliness of the first. The Superintendent escorted them to the best piece of land he had, on the highest part, and in the centre of the cemetery. It adjoined one of the roads and was bounded by three great trees which cast their shade over it. The peaceful woods of the countryside, where birds will make their nests in spring, lay close to it on one side. It was over thirty metres square, and Rii~iyyih Kh6num made arrangements to purchase it immediately, instructions being given to build a strong, deep vault The Hands then proceeded to the undertaker's, to choose a suitable casket for the precious remains of the beloved Guardian.
After much deliberation it was decided that for the present, as well as the future, the wisest course would be to have a lead coffin which could be hermetically sealed, and that this should be placed in a beautiful bronze casket, the most dignified, costly and enduring that could be found. By doing this the Hands were assured that in the future, xvhen the means of transport become so rapid that the journey from London to Haifa can be accomplished in an hour, it would be possible to convey the sacred remains of the Guardian to the
Holy Land.On Tuesday night the Hand of the Cause Amelia Collins, who had only arrived in Haifa on Sunday, having made a special effort to get home in time to greet the Guardian when he returned, joined RAhiyyih Kh&num in London and was able to give her at this grievous time her much-needed, xvarrn, motherly love and support. Already all European Hands of the Cause were in London. On
Wednesday the NationalSpiritual Assembly of the Baha of the British Isles communicated to all the believers the heartbreaking news, and invited them, as members of the community in which tbis great calamity had occurred, to be present at the funeral of the beloved Guardian, which was to take place on their soil. That afternoon, Rfibiyyih KMnum, accompanied by Amelia Collins, drove out to the cemetery and made arrangements with a florist in the neighbourhood for the decoration of the Chapel, and for the sheath of flowers which was to cover the coffin. On Thursday at two o'clock Rft1~iyyih Ktdtnum and
Adelbert Miihlschlegeldrove to the place where the body of the blessed Guardian was to be washed. She had already purchased nine yards of the heaviest and finest white silk available and nine yards of a slightly lighter weight for the first shroud, as well as towels and cloths and soap to wash the body. These she delivered to Dr. MUhisehiegel, keeping the second shroud with her. She waited in an anteroom while he washed the precious remains and wrapped them in the first shroud, anointing the body with attar-of-rose which the Guardian himself had given to Ugo Giachery, who had brought it from Italy with him. It was over an hour-and-a-half before
Adelbert Mtihlschlegelcame to call R~iyyih Kh6num, and to inform her that he had completed his sacred task. Let him say in his own words � as he afterwards wrote them to her � what he felt during that time: "Something new happened to me in that
Page 219THE PASSING OF SHOGHI EFFENDI 219
Stunned by their great loss, men, women and children follow the hearse to the grave.
In front of the hearse at the graveside R~ii~Ayyih K~num speaks to her fellow Hands.
Page 220hour that I cannot, even after a few days, speak of, but I can mention the wisdom and love that I felt pour over me.
In that room � which to worldly eyes would have appeared so different � there was a tremendous spiritual force such as I have only felt in my life in the holy Shrines. My first impression was the contrast between the body left behind and the majestic, transfigured face, a soul-stirring picture of the joyous victory of the eternal over the transient. My second impression, as I prayed and thought and carefully did what I had to do, was that in this degree of consecration to the work of God I should work all my life, and mankind should work a thousand years, in order to construct "the Kingdom" on earth; and my third thought was, as I washed each member of his body and anointed it, that I thanked those beloved hands which had worked and written to establish the Covenant, those feet that had walked for us, that mouth that had spoken to us, that head that had thought for us, and I prayed and meditated and supplicated that in the short time left to me, the members of my body might hasten to follow in his path of service; and my last thought was of my own distress because I felt how unworthy my hands were to anoint that blessed brow with attar-of-rose as the Masters of old were wont to do to their pupils; and yet what privileges, what duties fall to us, the living, to watch over what is past and mortal, be it ever so exalted. A great deal of mercy, love, and wisdom were hidden in this hour."
Ra1~iyyih KNnum asked to be alone with the beloved Guardian to say her own last farewell. Bahá'u'lláh says: "At this point the pen broke and the ink gave forth nothing but blackness." So a veil must be drawn over her feelings alone with her Lord for the last time. But she did tell the friends afterwards: "He was our Guardian, king of the world. We know he was noble because he was our Guardian. We know that God gave him peace in the end. But as I looked at him all I could think of was � how beautiful he is, how beautiful!
A celestial beauty seemed to be poured over him and to rest on him and stream from him like a mighty benediction from on high. And the wonderful hands, so like the hands of Bahá'u'lláh, lay softly by his side; it seemed impossible the life had gone from them � or from that radiant face."
After a little while she called Adelbert Milhlschlegel back into the room; the coffin, padded with soft white silk, was brought; she arranged the second shroud in it and the beloved Guardian was laid inside.
The flowers from the threshold of the Báb's Shrine, which Amelia Collins had brought from Haifa, she spread over that treasured form, covering it from feet to chin, a sacred carpet of love, and the last shroud she folded gently about him, closing away for all time from men's eyes the face on which the Baha had gazed with so much love.
The coffin was then closed, a pall of purple and gold was spread over it, and a bouquet of flowers Rtdflyyih Kknum had brought with her was placed on the top.
All the next day, in a room full of flowers, the various Hands of the Cause from Persia, Europe, Africa, and America kept vigil and prayed near the mortal remains of their Beloved.
On Friday evening, Rfiljfyyihdrove out to the cemetery to inspect the Chapel and the grave. The florist was following his instructions very carefully and making every effort to create an atmosphere of beauty worthy of this sacred occasion.
Indeed, all the non-Bah&is concerned with the death of and the funeral arrangements made for this stranger who had passed away in their country so suddenly, seemed deeply touched and stirred by the great reverence and love that accompanied the still form of God's great Guardian as he passed from life to the grave.
They outdid themselves in showing sympathy and cooperation. At the four corners of the grave the florist had already planted four beautiful small cypress trees which R~M~yyih KMnurn had ordered in memory of the hundreds of cypress trees that the beloved Guardian had planted, during his lifetime, around the Holy Places in Baha and Haifa. At the top of the Chapel, which was entirely non-denomina-tional and used for services of all religions, was an arched alcove filled with a bank of chrysanthemums and asters, beginning with
Page 221THE PASSING OF SHOGHI EFFENDI 221
Grief-stricken farewells take place as the Baha file past the coffin of theft-Guardian at the foot of his open grave.
deep shades of purple and running up through violet, lavender and orchid tones to white at the top. Like two arms reaching out, garlands of lavender chrysanthemums ran along a cornice which framed the raised upper part of the Chapel. Above this, from wall to wall, was a beam of wood, in the centre of which a framed Greatest Name was hung. Beneath this, in front of the alcove of flowers, the coffin was to rest on a low catafaique covered by a rich green velvet pall, the colour to which the descendants of Mu1~ammad are entitled by their illustrious lineage, and which the Guardian, as a Siyyid hirnselt through his kinship to the ETh.
had every right tQ bear with him to the grave. Seating arrangements were made for the following day, placing the Hands of the Cause on the right and on the left side of the coffin, facing it. A hundred more chairs had to be ordered as the Chapel normally could only seat about eighty people.
'That evening all the 1-lands of the Cause who were in London_ now numbering thirteen, met to discuss appropriate readings for the funeral the next day. The Israeli authorities had instructed the Gharg~ d'Affaires at the Israeli Embassy in London, Mr.
GershonAvner, to attend the funeral on behalf of the Government (the Ambassador being absent from his post).
It had been decided that, owing to the great mourning of the Baha world, the short time available, and the restricted space at the cemetery Chapel, the funeral should be entirely private. The spontaneous gestne of esteem, however, which the Israeli Government had made, by requesting its representative to attend the funeral officially, could not be turned aside. The presence of this non-Bah&i had therefore to be taken into consideration in connection with suitable readings, and the moving of the beloved Guardian's coffin. As this weighed almost half-a-ton it was considered that, in permitting the Bahá'ís to have the honour of taking turns in carrying it, a very grave risk would be run of its being jostled, tipped, or even slipping from their hands. Special bearers were therefore chosen who carried out their task with the utmost dignity.
While these events were taking place, the National Headquarters of the Bahá'ís in London was becoming the focal centre of many agonized hearts, seeking information, asking details, receiving what con~fort other broken hearts could give and being dfrected
Page 222as to how they could reach the cemetery upon their arrival in London. The telephone at the Uaziratu'I-Quds rang almost all day without stopping, and John Ferraby, Secretary of the British National Spiritual Assembly, with the constant help of his wife, also a member of that body, attended to telephone calls from such distant spots as Djakarta, Bombay, Kuwait,
Israel, the United Statesand several European countries, to the ceaseless flow of cables and letters that poured in and out, as well as to Press releases and interviews. It began to be clear that the funeral would be attended by many more of the friends than it had been thought could possibly get to London in time. Not only were the British Baha attending practically en masse, but Hands of the Cause, various National Spiritual Assembly members and Auxiliary Board members, as well as individuals, were pouring in from overseas. As the Bahá'ís arrived in ever-increasing numbers, a great floodtide of love and sorrow was rising about the silent figure of the Sign of God on earth, preparing to bear his sacred remains befittingly to the grave.
Arrangements had been made to have the funeral cort~ge assemble about ten o'clock before the Iazfratu'1-Quds, at 27 Rutland Gate, opposite Hyde Park; from here, those believers who were not going direct to the cemetery would be driven by special cars which would follow the hearse. More than sixty automobiles, accommodating over three hundred and sixty people, moved off in solemn file at 10.40 and journeyed to the place where they were joined by the hearse bearing the coffin of the revered Guardian. This was preceded by a floral hearse and followed by the car in which rode ROiflyyih KhAnum accompanied by Amelia Collins; cars bearing the other Hands,
National Spiritual Assemblymembers, Auxiliary Board members and believers followed behind. It was probably the largest column of vehicles seen in London for many years in attendance on a funeral of any denomination.
The journey to the GreatSouthgate, where the sacred remains of Shoghi Effendi are flow interred, was accomplished in under one hour's time, the laws of the Aqdas being thus fulfilled.
Through Leroy loas having promptly informed the Israeli authorities in a befitting manner of the sudden passing of the Head of the Faith, conditions at its World Centre were calm, and he decided it would be safe for him to leave the Holy Land over the weekend, and attend the funeral of the beloved Guardian.
This was very fortunate, because it made it possible for him to bring with him, at the request of Rti~iyyih KMnurn, a small rug from the innermost
Shrine of Bahá'u'lláhat Babji, with which to carpet the floor of the vault, and a covering, which had rested likewise in that inner Shrine, for the coffin itself. He also brought a bouquet of white jasmine and a box of flowers gathered from the Gardens at Baha, the Ri~v6n,
Mazra'ih and Haifa.2. The Hidden Words, Nos. 32 and 11 (read in English).
Gleanings from the Writings of Bahá'u'lláh, page 345. beginning Death profferetli unto every confident believer to ... of all worlds (read in English) Bahá'u'lláh 3. Gleanings from the Writings of Bahá'u'lláh, page 341, beginning All praise be to God to the A/A compelling, the Almighty. And begin-fling The fierce gales to is is based (read in English) Bahá'u'lláh 4. The Hidden Words, Nos. 12, 14, 32 (chanted in Arabic) Bahá'u'lláh 5. Prayers and Meditations, CXLV, page 234 (read in English) Bahá'u'lláh 6. Prayers and Meditations, XCU, page 155 (read in English) Bahá'u'lláh
7. The Xviii and Testament9. Prayer Glory be to Thee, 0 God, for Thy manifestation of love to mankind &ead in English) Bahá'u'lláh
Page 223THE PASSING OF SITOGHI EFFENDI 223
Embowered in flowers the beloved of so many faithful hearts is laid to rest.
A]ready a great crowd of believers was waiting at the door of the Chapel when the funeral cortege drove up; on every face was written its own measure of heartbreak and many sobs were heard. The casket was gently handed down, on it a beautiful sheath of deep-red roses with fragrant white gardenias, lily of the valley and fuchsias, in the centre, and a simple card with the inscription "From RhJ~iyyih and all your loved ones and lovers all over the world whose hearts are broken".
The Great Guardian was carried in and laid on the soft green covering of the cata-faique. The Chapel was crowded to the doors, and many had to remain outside. All stood while the wonderful prayer, ordained by Bahá'u'lláh for the dead, was chanted in Arabic. Six other prayers and excerpts from the Teachings were then read by friends with beautiful voices, some in English, some in Persian, and representative of Bahá'ís from Europe, Africa, America, Asia � Negro. Jew, and Aryan.
ifl solemn file the friends followed the casket as it was borne out, placed in the hearse again, and slowly driven the few hundred yards to the graveside. There it was gently deposited at the head of the grave, so that when the beloved Guardian's remains were lowered into it, he would face east to the Qiblih of the Faith.
The flowers were removed from the casket, revealing an engraved tablet on which was written:
Shoghi Effendi Rabbani4th, 1957 As all stood, silently waiting for the coffin to be lowered into the grave, Rfilyfyyih KiThnum felt the agony of the hearts around
Page 224cr1 An ocean of flowers lapped the newly-made grave after the funeral service was over.
Page 225THE PASSING OF SlITOtHI EFFENDI 225
her penetrate into her own great grief He was their Guardian. He was going forever from their eyes, suddenly snatched from them by the immutable decree of God, Whose Will no man dare question.
They had not seen him, had not been able to draw near him. She decided to ask for it to be announced that before the coffin was placed in the grave, the friends who wished might pass by it and pay their respects. For over two hours the believers, eastern and western, filed by.
For the most part they knelt and kissed the edge or the handle of the casket. Rarely indeed in history can such a demonstration of love and grief have been seen. Children bowed their little heads beside their mothers, old men wept, the iron reserve of the AngloSaxon � the tradition never to show feeling in public � melted before the whitehot sorrow in the heart. The morning had been sunny and fair; now a gentle shower started and sprinkled a few drops on the coffin, as if nature herself were suddenly moved to tears. Some placed little flasks of Persian attar-of-rose at the head; one hesitatingly laid a red rose on the casket, symbol no doubt of the owner's heart; one could not bear the few drops of rain above that blessed, hidden face, and timidly wiped them off as he knelt; others with convulsed fingers carried away a little of the earth near the casket. Tears, tears and kisses, and soienm inner vows were poured out at the head of the one who had always called himself thew� "true brother".
When the last believers in this grief-stricken procession had filed by, Ri~iyyih KliAnum approached the casket, kissed it and knelt in prayer for a moment. She then had the green pall spread over it, laid the blue-and-gold brocade from the innermost
Shrine of Bahá'u'lláhon top of it and arranged the still-fragrant jasmine flowers over all its length.
Then the mortal remains of him whom 'Abdu'l-Bahá designated "the most wondrous, unique and priceless pearl that dotli gleam from out the Twin Surging Seas" were sloxvly lowered into the vault, amid walls covered with evergreen boughs and studded with flowers, to rest upon the rug from the I-{oly Tomb at Baha. A prayer was then chanted in Persian, and the Afndn Hand of the Cause, Ilasan Baha'i, read the closing prayer in English.
All this time � a service that had lasted almost four hours � the representative of the Israeli Government, obviously deeply moved, had been in attendance, himself stepping beside the coffin and, with bowed head, paying his solemn respects.
He and the majority of the mourners now left, the Hands of the Cause, the National Spiritual
Assemblies and AuxiliaryBoard members remaining behind by previous arrangement to see the vault sealed.
Prayers were then said in ninny foreign languages and by friends from distant countries, and the orange and olive leaves brought from the Garden of the Ridvan in Baghdad by Tar@ullTh Samandari � the only living Hand of the Cause who was privileged to enter the presence of Bahá'u'lláh � were placed on the grave, as well as the flowers brought by Leroy loas from the Bahá'í Gardens in the Holy Land; these were sufficient for each person present himself to put some on the Guardian's resting-place. Over the tomb, at his feet, like a shield of crimson and white, lay the fragrant sheath of blooms which had covered his casket, and heaped about was a rich carpet of exquisite flowers, symbols of the love, the suffering, of so many hearts, and no doubt the silent bearers of vows to make the Spirit of the Guardian happy now, to fuffil his plans, carry on his work, be worthy at last of the love and inspired self sacrificing leadership he gave them for thirty-six years of his life.
RIIJUIYYIHCompleted monument showing the Greek Corinthian style capital so much admired by the Guardian. Note the beautiful Portland stone balustrading enclosing the grave.
Page 227The two essays selected to represent Shoghi Effendi's voluminous writings present in the one instance his evaluation of world conditions and tendencies encies in relationship to the principles and laws revealed by Bahá'u'lláh, and in the other his portrayal of a momentous event in the unfoldment of the Baha Faith. The former, written in 1931, is the first of his "World Order" letters; the latter is Chapter Nine of his stupendous history of the Faith, God Passes By, completed in 1944.
THE GOAL OF A NEW WORLD ORDERTHE inexorable march of recent events has carried humanity so near to the goal foreshadowed by Bahá'u'lláh that no responsible follower of His Faith, viewing on all sides the distressing evidences of the world's travail, can remain unmoved at the thought of its approaching deliverance.
It would not seem inappropriate, at a time when we are cornnwrnorating the world over the termination of the first decade since 'Abdu'l-Bahá'í sudden removal* from our midst, to ponder, in the light of the teachings bequeathed by Him to the world, such events as have tended to hasten the gradual emergence of ihe World Order anticipated by
Bahá'u'lláh.Ten years ago, this very day, there flashed upon the world the news of the passing of Him Who alone, through the ennobling influence of His love, strength and wisdom, could have proved its stay and solace in the many afflictions it was destined to suffer.
How well we, the little band of His avowed supporters who lay claim to have recognized the Light that shone within Him, can still remember His repeated allusions, in the evening of His earthly life, to the tribulation and turmoil with which an unregenerate humanity was to be increasingly afflicted. I-low poignantly some of us can recall His pregnant remarks, in the presence of the pilgrims and visitors who thronged His doors on the morrow of the jubilant celebrations that greeted the termination of the World * November 28. 1921.
War � a war, which by the horrors it evoked, the losses it entailed and the complications it engendered, was destined to exert so far-reaching an influence on the fortunes of mankind.
How serenely, yet how powerfully, He stressed the cruel deception which a Pact, hailed by peoples and nations as the embodiment of triumphant justice and the unfailing instrument of an abiding peace, held in store for an unrepentant humanity. "Peace, Peace," how often we heard Him remark, "the lips of potentates and peoples unceasingly proclaim, whereas the fre of uzi-quenched hatreds still sinoulders in their hearts."
How often we heard Him raise His voice, whilst the tumult of triumphant enthusiasm was still at its height and long before the faintest misgivings could have been felt or expressed, confidently declaring that the Document, extolled as the Charter of a liberated humanity, contained within itself seeds of such bitter deception as would further enslave the world. How abundant are now the evidences that attest the perspicacity of His unerring judgment!
Ten years of unceasing turmoil, so laden with anguish, so fraught with incalculable consequences to the future of civilization, have brought the world to the verge of a calamity too awful to contemplate.
Sad indeed is the contrast between the manifestations of confident enthusiasm in which the Pienipotentiaries at Versailles so freely indulged and the cry of unconcealed distress which victors and vanquished alike are now raising in the hour of bitter delusion.
227Neither the force which the framers and guarantors of the Peace Treaties have mustered, nor the lofty ideals which originally animated the author of the Covenant of the League of Nations, have proved a sufficient bulwark against the forces of internal disruption with which a structure so laboriously contrived had been consistently assailed. Neither the provisions of the socalled Settlement which the victorious Powers have sought to impose, nor the machinery of an institution which America's illustrious and farseeing President had conceived, have proved, either in conception or practice, adequate instruments to ensure the integrity of the Order they had striven to establish. "The ills from which the world now suffers," wrote 'Abdu'l-Bahá in January, 1920, "will multiply; the gloom which envelops it will deepen. The Balkans will remain discontented. Its restlessness will increase.
The vanquished Powers will continue to agitate. They will resort to every measure that may rekindle the flame of war. Movements, newly-born and worldwide in their range, will exert their utmost effort for the advancement of their designs. The Movement of the Left will acquire great importance.
Its ii4luence will spread."Economic distress, since those words were written, together with political confusion, financial upheavals, religious restlessness and racial animosities, seem to have conspired to add immeasurably to the burdens under which an impoverished, a war-weary world is groaning. Such has been the cumulative effect of these successive crises, following one another with such bewildering rapidity, that the very foundations of society are trembling.
The world, to whichever continent we turn our gaze, to however remote a region our survey may extend, is everywhere assailed by forces it can neither explain nor control.
Europe, hitherto regarded as the cradle of a highly-vaunted civilization, as the torchbearer of liberty and the mainspring of the forces of world industry and commerce, stands bewildered and paralysed at the sight of so tremendous an upheaval. Long-cherished ideals in the political no less than in the economic sphere of human activity are being severely tested under the pressure of reactionary forces on one hand and of an insidious and persistent radicalism on the other.
From the heart of Asia distant rumblings, blings, ominous and insistent, portend the steady onslaught of a creed which, by its negation of God, His Laws and Principles, threatens to disrupt the foundations of human society. The clamour of a nascent nationalism, coupled with a recrudescence of skepticism and unbelief, come as added misfortunes to a continent hitherto regarded as the symbol of agelong stability and undisturbed resignation.
From darkest Africa the first stirrings of a conscious and determined revolt against the aims and methods of political and economic imperialism can be increasingly discerned, adding their share to the growing vicissitudes of a troubled age. Not even America, which until very recently prided itself on its tradi-tionalpolicy of aloofness and the selfcontained character of its economy, the invulnerability of its institutions and the evidences of its growing prosperity and prestige, has been able to resist the impelling forces that have swept her into the vortex of an economic hurricane that now threatens to impair the basis of her own industrial and economic life. Even faraway Australia, which, owing to its remoteness from the storm-centres of Europe, would have been expected to be immune from the trials and torments of an ailing continent, has been caught in this whirlpool of passion and strife, impotent to extricate herself from their ensnaring influence.
Never indeed have there been such widespread and basic upheavals, whether in the social, economic or political spheres of human activity as those now going on in different parts of the world. Never have there been so many and varied sources of danger as those that now threaten the structure of society.
The following words of Bahá'u'lláh are indeed significant as we pause to reflect upon the present state of a strangely disordered world: "How long will humanity persist in its waywardness? How long will injustice continue?
How long is chaos and confusion to reztn amongst men?
How long will discord agitate the face of society? The winds of despair are, alas, blowing from every direction, and the strife that divides and afflicts the human race is increasing. The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appears to be lamentably defective."
The disquieting influence of over thirty million souls living under minority conditions
Page 229WRITINGS OF SHOGHI EFFENDI 229
throughout the continent of Europe; the vast and ever-swelling army of the unemployed with its crushing burden and demoralizing influence on governments and peoples; the wicked, unbridled race of armaments swallowing an ever-increasing share of the substance of already irnroverished nations; the utter demoralization from which the international financial markets are now increasingly suffering; the onslaught of secularism invading what has hitherto been regarded as the in-i-pregnable strongholds of Christian and Muslim orthodoxy � these stand out as the gravest symptoms that bode iii for the future stability of the structure of modern civilization. Little wonder if one of Europe's preeminent thinkers, honoured for his wisdom and restraint, should have been forced to make so bold an assertion: "The world is passing through the gravest crisis in the history of civilization."
"We stand," writes another, "before either a world catastrophe, or perhaps before the dawn of a greater era of truth and wisdom."
"It is in such times," he adds, "that religions have perished and are born."
Might we not already discern, as we scan the political horizon, the alignment of those forces that are dividing afresh the continent of EPrope into camps of potential combatants, determined upon a contest that may mark, unlike the last war, the end of an epoch, a vast epoch, in the history of human evolution? Are we, the privileged custodians of a priceless Faith, called upon to witness a cataclysinical change, politically as fundamental and spiritually as beneficent as that which precipitated the fall of the Roman Empire in the West? Might it not happen � every vigilant adherent of the Faith of Bahá'u'lláh might well pause to reflect � that out of this world eruption there may stream forces of such spiritual energy as shall recall, nay eclipse, the splendour of those signs and wonders that accompanied the establishment of the
Faith of Jesus Christ?Might there not emerge out of the agony of a shaken world a religious revival of such scope and power as to even transcend the potency of those world-directing forces with which the Religions of the Past have, at fixed intervals and according to an inscrutable Wisdom, revived the fortunes of declining ages and peoples?
Might not the bankruptcy of this present, this highly-vaunted materialistic civilization, in itself clear away the choking weeds that now hinder the unfoldment and future effiorescence of God's struggling Faith? Let Bahá'u'lláh Himself shed the illumination of His words upon our path as we steer our course amid the pitfalls and miseries of this troubled age. More than fifty years ago, in a world far removed from the ilk and trials that now torment it, there flowed from His Pen these prophetic words: "The world is in travail and its agitation waxeth day by day. Its face is turned towards waywardness and unbelief Such shall be its ph~izt that to disclose it now would not be meet and seemly. Its perversity will long continue. And wizen the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. Then and only then will the Divine Standard be uifwied and the Ni~Jztizigale of Paradise warbZe its melody."
Dearly beloved friends!Humanity, whether viewed in the light of man's individual conduct or in the existing relationships between organized communities and nations, has, alas, strayed too far and suffered too great a decline to be redeemed through the unaided efforts of the best among its recognized rulers and statesmen � however disinterested their motives, however concerted thefr action, however unsparing in their zeal and devotion to its cause. No scheme which the calculations of the highest statesmanship may yet devise; no doctrine which the most distinguished exponents of economic theory may hope to advance; no principle which the most ardent of moralists may strive to inculcate, can provide, in the last resort, adequate foundations upon which the future of a distracted world can be built.
No appeal for mutual tolerance which the worldly-wise might raise, however compelling and insistent, can calm its passions or help restore its vigour. Nor would any general scheme of mere organized international CQ-operation, in whatever sphere of human activity, however ingenious in conception, or extensive in scope, succeed in removing the root cause of the evil that has so rudely upset the equilibrium of presentday society. Not even, I venture to assert, would the very act of devising the machinery required for the political and economic unification of the world � a principle that has been increasingly advocated in recent times � provide in itself
Page 230the antidote against the poison that is steadily undermining the vigour of organized peoples and nations.
What else, might we not confidently affirm, but the unreserved acceptance of the Divine Progranmiie enunciated, with such simplicity and force as far back as sixty years ago, by Bahá'u'lláh, embodying in its essentials God's divinely appointed scheme for the unification of mankind in this age, coupled with an indomitable conviction in the unfailing efficacy of each and all of its provisions, is eventually capable of withstanding the forces of internal disintegration which, if unchecked, must needs continue to eat into the vitals of a despairing society.
It is towards this goal � the goal of a new World Order, Divine in origin, all-embracing in scope, equitable in principle, challenging in its features � that a harassed humanity must strive.
To claim to have grasped all the implications of Bahá'u'lláh's prodigious scheme for worldwide human solidarity, or to have fathomed its import, would be presumptuous on the part of even the declared supporters of His Faith. To attempt to visualize it in all its possibilities, to estimate its future benefits, to picture its glory, would be premature at even so advanced a stage in the evolution of mankind.
All we can reasonably venture to attempt is to strive to obtain a glimpse of the first streaks of the promised Dawn that must, in the fullness of time, chase away the gloom that has encircled hunmuity. All we can do is to point out, in their broadest outlines, what appears to us to be the guiding principles underlying the World Order of Bahá'u'lláh, as amplified and enunciated by 'Abdu'l-Bahá, the Centre of His Covenant with all mankind and the appointed Interpreter and Expounder of
His Word.That the unrest and suffering afflicting the mass of mankind are in no small measure the direct consequences of the World War and are attributable to the unwisdom and shortsightedness of the framers of the Peace Treaties only a biased mind can refuse to admit. That the financial obligations contracted in the course of the war, as well as the imposition of a staggering burden of reparations upon the vanquished, have, to a very great extent, been responsible for the maldistribution and consequent shortage of the world's monetary gold supply, which in turn has, to a very great measure, accentuated the phenomenal fall in prices and thereby relentlessly increased the burdens of impoverished countries, no impartial mind would question.
That intergovernmental debts have imposed a severe strain on the masses of the people in Europe, have upset the equilibrium of national budgets, have crippled national industries, and led to an increase in the number of the unemployed, is no less apparent to an unprejudiced observer.
That the spirit of vindictiveness, of suspicion, of fear and rivalry, engendered by the war, and which the provisions of the Peace Trea ties have served to perpetuate and foster, has led to an enormous increase of national competitive armaments, involving during the last year the aggregate expenditure of no less than a thousand million pounds, which in turn has accentuated the effects of the worldwide depression, is a truth that even the most superficial observer will readily admit. That a narrow and brutal nationalism, which the postwar theory of self-determination has served to reinforce, has been chiefly responsible for the policy of high and prohibitive tariffs, so injurious to the healthy flow of international trade and to the mechanism of international finance, is a fact which few would venture to dispute.
It would be idle, however, to contend that the war, with all the losses it involved, the passions it aroused and the grievances it left behind, has solely been responsible for the unprecedented confusion into which almost every section of the civilized world is plunged at present.
Is it not a fact � and this is the central idea I desire to emphasize � that the fundamental cause of this world unrest is attributable, not so much to the consequences of what must sooner or later come to be regarded as a transitory dislocation in the affairs of a continually changing world, but rather to the failure of those into whose hands the immediate destinies of peoples and nations have been coimnitted, to adjust their system of economic and political institutions to the imperative needs of a rapidly evolving age?
Are not these intermittent crises that convulse presentday society due primarily to the lamentable inability of the world's recognized leaders to read aright the signs of the times, to rid themselves once for all of
Page 231WRITINGS OF SHOGHI EFFENDI 231
their preconceived ideas and fettering creeds, and to reshape the machinery of their respective governments according to those standards that are implicit in Bahá'u'lláh's supreme declaration of the Oneness of Mankind � the chief and distinguishing feature of the Faith He proclaimed?
For the principle of the Oneness of Mankind, the cornerstone of Bahá'u'lláh's world-embracing dominion, implies nothing more or less than the enforcement of His scheme for the unification of the world � the scheme to which we have already referred. "In every Dispensation," writes 'Abdu'l-Bahá, "the Ught of Divine Guidance has been focussed ipon one central theme... In this wondrous Revelation, this glorious cent my, the foundation of the Faith of God and the distinguishing feature of His Law is the consciousness of the
Oneness of Mankind."How pathetic indeed are the efforts of those leaders of human institutions who, in utter disregard of the spirit of the age, are striving to adjust national processes, suited to the ancient days of selfcontained nations, to an age which must either achieve the unity of the world, as adumbrated by Bahá'u'lláh, or perish.
At so critical an hour in the history of civilization it behooves the leaders of all the nations of the world, great and small, whether in the East or in the West, whether victors or vanquished, to give heed to the clarion call of Bahá'u'lláh and, thoroughly imbued with a sense of world solidarity, the sine qua non of loyalty to His Cause, arise manfully to carry out in its entirety the one remedial scheme He, the Divine Physician, has prescribed for an ailing humanity. Let them discard, once for all, every preconceived idea, every national prejudice, and give heed to the sublime counsel of 'Abdu'l-Bahá the authorized Exnounder of His teachings. "You can best serve your country," was 'Abdu'l-Bahá'í rejoinder to a high official in the service of the federal government of the United States of America, who had questioned Him as to the best manner in which he could promote the interests of his government and people, "sf you strive, in your capacity as a citizen of the world, to assist in the eventual apphcation of the principle of federalism underlying the governnient of your own country to the relationships now existing between the peoples and nations of the world."
In "The Secret of DivineCivilization," 'Abdu'l-Bahá'í outstanding contribution to the future reorganization of the world, we read the following: ''True civilization will inyQiri its banner in the midmost heart of the world whenever a certain number of its distinguished and 14qh-minded sovereiq'ns � the shinin~ exemplars of C devotion and determination � shall, for the good and happiness of all mankind, arise, with firm resolve and clear vision, to establish the Cause of Universal Peace. They must make the Cause of Peace the object of general consultation, and seek by evety means in their power to establish a Union of the nations of the world. They must conclude a binding treaty and establish a covenant, the provisions of which shall be sound, inviolable and definite. They must proclaim it to all the world and obtain for it the sanction of all the human race.
This supreme and noble undertaking � the real source of tire peace and wellbeing of all the world � should be regarded as sacred by all that dwell on earth. All the forces of humanity must be mobilized to ensure the stability and permanence of this Most Great Covenant.
In this all-embracing Pact the limits and frontiers of each and every nation should be clearly fixed, the principles underlying the relations of governments towards one another definiteLy laid down, and all international careements and obThzztio;zs as6 6 certained. hi like manner, the size of the armaments of eve;j' government should be strictly limited, for f the prevarations for war and the military frees of any nation should be allowed to increase, they will arouse the sits-picion of others.
The fundamental prine�cle underlying tiPs solemn Pact should be so fixed that ~f any government later violate any one of its provisions, a/i tize governments on earth should arise to reduce it to titter submission, nay the human race as a whole should resolve, with every power at its disposal, to destroy that government. Should this greatest of all reined/es be applied to the sick body of the world, it will assuredly recover from its ills and will remain eternally safe and secure."
"A few," He further adds, "unaware of the power latent in human endeavour, consider this matter as hz~iz1y impracticable, nay even beyond the scope of man's utmost efforts.
Such is not the case, however. Cii the contrary, thanks to the unfailing grace of God, the lovingkindness cfl-iisfavow'ed ones, the unrivalled encleavours of wise and capable souls, and the thoughts and
Page 232ideas of the peerless leaders of this age, nothing whatsoever can be regarded as unattainable. Endeavour, ceaseless endeavour, is required. Nothing short of an indomitable determination can possibly achieve it. Many a cause which past ages have regarded as purely visionary, yet in this day has become most easy and practicable.
Why should this most great and lofty Cause � the daystar of the firmament of true civilization and the cause of the glory, the advancement, the wellbeing and the success of humanity � be regarded as impossible of achievement? Surely the day will come when its beauteous light shall shed illumination upon the assemblage of man."
In one of His Tablets 'Abdu'l-Bahá, elucidating further His noble theme, reveals the following: "In cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remained widely divided, nay even among the peoples of one and the same continent association and interchange of thought were well nigh impossible. Consequently intercourse, understanding and unity amongst all the peoples and kindreds of the earth were unattainable. In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one... In like manner all the members of the human family, whether peoples or govern-inents, cities or villages, have become increasingly interdependent.
For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved. Verily this is none other but one of the wonders of this wondrous age, this glorious century. Of this past ages have been deprived, for this centwy � the century of light � has been endowed with unique and unprecedented glory, power and illumination. Hence the miraculous unfolding of afresh marvel every day. Eventually it will be seen how brzght its candles will burn in the assemblage of man.
"Behold how its light is now dawning upon the world's darkened horizon.
The first candle is unity in the political realm, the early glimmerings of which can now be discerned.
The second candle is unity of thought in world undertakings, the consummation of which will ere long be witnessed.
The third candle is unity in freedom which will surely come to pass. The Jburth candle is' unity in reh~ion which is the cornerstone of the foundation itself, and which, by the power of God, will be revealed in all its splendour.
The fifth candle is the unity of nations � a unity which in this century Will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland.
The sixth candle is unity of races, making of all that dwell on earth peoples and kindreds of one race.
The seventh candle is unity of language, i.e., the choice of a universal tongue in which all peoples will be instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of God will aid and assist in their realization."
Over sixty years ago, in His Tablet to Queenaddressing "the concourse of the rulers of the earth," revealed the following: "Take ye counsel together, and let your concern be only for that which profiteth mankind, and bettereth the condition thereof... Regard the world as the human body which, though created whole and perfect, has been afflicted, through dii'ers causes, with grave ills and maladies.
Not for one day did it rest, nay its sicknesses waxed more severe, as it fell under the treatment of unskilled physicians who have spurred on the steed of their worldly desires and have erred grievously. And ff at one time, through the care of an able physician, a member of that body was healed, the rest remained afflicted as before. Thus informeth you the All-Knowing, the All-Wise. That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician.
This verily is the truth, and all else naught but error."
In a further passage Bahá'u'lláh adds these words: "We see you adding every year unto your expenditures and laying the burden thereof on the people whom ye rule, this verily is nai~ght but grievous injustice. Fear the si~hs and tears of this Wronged One, and burden not your peoples beyond that which they can endure. Be reconciled among yourselves, that ye may need
Page 233WRITINGS OF SHOGHI EFFENDI 233
armaments no more save in a measure to safeguard your territories and dominions.
Be united, 0 concourse of the sovereigns of the world, for thereby will the tempest of discord be stilled amongst you and your peoples find test. Should any one among you take up arms against another, rise ye all against him, for this is naught but rnan~fest justice."
What else could these weighty words signify if they did not point to the inevitable curtailment of unfettered national sovereignty as an indispensable preliminary to the formation of the future Commonwealth of all the nations of the world? Some form of a world Super-State must needs be evolved, in whose favour all the nations of the world xviii have willingly ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for purposes of maintaining internal order within their respective dominions.
Such a state will have to include within its orbit an International Executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the commonwealth; a World Parliament whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective governments; and a Supreme Tribunal whose judgment will have a binding effect even in such cases where the parties concerned did not voluntarily agree to submit their case to its consideration. A world corn-munity in which all economic barriers will have been permanently demolished and the interdependence of Capital and Labour definitely recognized; in which the clamour of religious fanaticism and strife will have been forever stilled; in which the flame of racial animosity will have been finally extinguished; in which a single code of international law � the product of the considered judgment of the world's federated representatives � shall have as its sanction the instant and coercive intervention of the combined forces of the federated units; and finally a world community in which the fury of a capricious and militant nationalism will have been transmuted into an abiding consciousness of world citizenship � such indeed, appears, in its broadest outline, the Order anticipated by Bahá'u'lláh, an Order that shall come to be regarded as the fairest fruit of a slowly maturing age.
"The Tabernacle of Unity," Bahá'u'lláh proclaims in His message to all mankind, "has been raised; regard ye not one another as strangers..
Of one tree are all ye the fruit and of one bough the Leaves.. The world is bitt one counay and mankind its citizens Let not a man glory in that he loves his country; let him rather gio;y in this, that he loves his kind."
Let there be no misgivings as to the animating purpose of the worldwide Law of Bahá'u'lláh. Far from aiming at the subversion of the existing foundations of society, it seeks to broaden its basis, to remould its institutions in a manner consonant with th~ needs of an everchanging world. It can conflict with no legitimate allegiances, nor can it undermine essential loyalties. Its purpose is neither to stifle the flame of a sane and intelligent patriotism in men's hearts, nor to abolish the system of national autonomy so essential if the evils of excessive centralization are to be avoided. It does not ignore, nor does it attempt to suppress, the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world. lit calls for a wider loyalty, for a larger aspiration than any that has animated the human race. It insists upon the subordination of national impulses and interests to the linperative claims of a unified world.
It repudiates excessive centralization on one hand, and disclaims all attempts at uniformity on the other.
Its watchword is unity in diversity such as 'Abdu'l-Bahá Himself has explained: "consider the flowers of a garden. Though differing in kind, colour, form and shape, yet, inasmuch as thej; are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the inys of one sun, this diversity increaseth their charm and addetli unto their beawy. How nupleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruit, the branches and the trees of that garden were all of the same shape and colour!
Diversity of hues, form and shape enriehetli and aclornetli the garden, and hez~1zt-enetli the effect thereof In like manner, when divers shades of thought, temperament and character, are brought together under the power and influence of one central agency, the beattty and glory of human peifection will be revealed and made manifest. Naught but the celestial
Page 234potency of the Word of God, which ruleth and transcendeth the realities of all things, is capable of harmonizing the divergent thoughts, sentiments, ideas and convictions of the children of men."
The call of Bahá'u'lláh is primarily directed against all forms of provincialism, all insularities and prejudices. If long-cherished ideals and time-honoured institutions, if certain social assumptions and religious formulae have ceased to promote the welfare of the generality of mankind, if they no longer minister to the needs of a continually evolving humanity, let them be swept away and relegated to the limbo of obsolescent and forgotten doctrines.
Why should these, in a world subject to the immutable law of change and decay, be exempt from the deterioration that must needs overtake every human institution? For legal standards, political and economic theories are solely designed to safeguard the interests of humanity as a whole, and not humanity to be crucified for the preservation of the integrity of any particular law or doctrine.
Let there be no mistake.The principle of the Oneness of Mankind � the pivot round which all the teachings of Bahá'u'lláh revolve � is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and goodwill among men, nor does it aim solely at the fostering of harmonious cooperation among individual peoples and nations. Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family. It does not constitute merely the enunciation of an ideal, but stands inseparably associated with an institution adequate to embody its truth, demonstrate its validity, and perpetuate its influence.
It implies an organic change in the structure of presentday society, a change such as the world has not yet experienced.
It constitutes a challenge, at once bold and universal, to outworn shibboleths of national creeds � creeds that have had their day and which must, in the ordinary course of events as shaped and controlled by Providence, give way to a new gospel, fundamentally different from, and inlinitely superior to, what the world has already conceived.
It calls for no less than the reconstruction and the demilitarization of the whole civilized 'world � a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.
It represents the consummation of human evolution � an evolution that has had its earliest beginnings in the birth of family life, its subsequent development in the achievement of tribal solidarity, leading in turn to the constitution of the city-state, and expanding later into the institution of independent and sovereign nations.
The principle of the Oneness of Mankind, as proclaimed by Bahá'u'lláh, carries with it no more and no less than a solemn assertion that attainment to this final stage in this stupendous evolution is not only necessary but inevitable, that its realization is fast approaching, and that nothing short of a power that is born of God can succeed in establishing it. So marvellous a conception finds its earliest manifestations in the efforts consciously exerted and the modest beginnings already achieved by the declared adherents of the Faith of Bahá'u'lláh who, conscious of the sublimity of their calling and initiated into the ennobling principles of His Administration, are forging ahead to establish His Kingdom on this earth.
It has its indirect manifestations in the gradual diffusion of the spirit of world solidarity which is spontaneously arising out of the welter of a disorganized society.
It would be stimulating to follow the history of the growth and development of this lofty conception which must increasingly engage the attention of the responsible custodians of the destinies of peoples and nations. To the states and principalities just emerging from the welter of the great Napoleonic upheaval, whose chief preoccupation was either to recover their rights to an independent existence or to achieve their national unity, the conception of world solidarity seemed not only remote but inconceivable.
It was not until the forces of nationalism had succeeded in overthrowing the foundations of the Hoiy Alliance
Page 235WRITINGS OF SHOGHI EFFENDI 235
that had sought to curb their rising power, that the possibility of a world order, transcending in its range the political institutions these nations had established, came to be seriously entertained.
It was not until after the World War that these exponents of arrogant nationalism came to regard such an order as the object of a pernicious doctrine tending to sap that essential loyalty upon which the continued existence of their national life depended. With a vigour that recalled the energy with which the members of the Holy Alliance sought to stifle the spirit of a rising nationalism among the peoples liberated from the Napoleonic yoke, these champions of an unfettered national sovereignty, in their turn, have labonred and are still labouring to discredit principles upon which their own salvation must ultimately depend.
The fierce opposition which greeted the abortive scheme of the Geneva Protocol; the ridicule poured upon the proposal for a United States of Europe which was subsequently advanced, and the failure of the general scheme for the economic union of Europe, may appear as setbacks to the efforts which a handful of foresighted people are earnestly exerting to advance this noble ideal. And yet, are we not justified in deriving fresh encouragement when we observe that the very consideration of such proposals is in itself an evidence of their steady growth in the minds and hearts of men? In the organised attempts that are being made to discredit so exalted a conception are we not witnessing the repetition, on a larger scale, of those stirring struggles and fierce controversies that preceded the birth, and assisted in the reconstruction, of the unified nations of the West?
To take but one instance.How confident were the assertions made in the days preceding the unification of the states of the North American continent regarding the insuperable barriers that stood in the way of their ultimate federation!
Was it not widely and emphatically declared that the conflicting interests, the mutual distrust, the differences of government and habit that divided the states were such as no force, whether spiritual or temporal, could ever hope to harmonize or control?
And yet how different were the conditions prevailing a hundred and fifty years ago from those that characterize presentday society!
It would indeed be no exaggeration to say that the absence of those facilities which modern scientific progress has placed at the service of humanity in our time made of the problem of welding the American states into a single federation, similar though they were in certain traditions, a task infinitely more complex than that which confronts a divided humanity in its efforts to achieve the unification of all mankind.
Who knows that for so exalted a conception to take shape a suffering more intense than any it has yet experienced will have to be inflicted upon humanity? Could anything less than the fire of a civil war with all its violence and vicissitudes � a war that nearly rent the great American Republic � have welded the states, not only into a Union of independent units, but into a Nation, in spite of all the ethnic differences that characterized its component parts? That so fundamental a revolution, involving such far-reaching changes in the structure of society, can be achieved through the ordinary processes of diplomacy and education seems highly improbable.
We have but to turn our gaze to humanity's bloodstained history to realize that nothing short of intense mental as well as physical agony has been able to precipitate those epochmaking changes that constitute the greatest landmarks in the history of human civilization.
Great and far-reaching as have been those changes in the past, they cannot appear, when viewed in their proper perspective, except as subsidiary adjustments preluding that transformation of unparalleled majesty and scope which humanity is in this age bound to undergo. That the forces of a world catastrophe can alone precipitate such a new phase of human thought is, alas, becoming increasingly apparent. That nothing short of the fire of a severe ordeal, unparalleled in its intensity, can fuse and weld the discordant entities that constitute the elements of present day civilization, into the integral cornoonents of the world commonwealth of the future, is a truth which future events will increasingly demonstrate.
The prophetic voice of Bahá'u'lláh warning, in the concluding passages of the Flidden Words, "the peoples of the world" that "an wforeseen calamity is following them and that grievous retribution awaiteth the;n," throws indeed a lurid light upon the immediate fortunes of sorrowing humanity. Nothing but
Page 236a fiery ordeal, out of which humanity will emerge, chastened and prepared, can succeed in implanting that sense of responsibility which the leaders of a newborn age must arise to shoulder.
I would again direct your attention to those ominous words of Bahá'u'lláh which I have already quoted: "And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake."
Has not 'Abdu'l-Bahá Himself asserted in unequivocal language that "another war, fiercer than the last, will assuredly breakout"?
Upon the consummation of this colossal, this unspeakably glorious enterprise � an enterprise that baffled the resources of Roman statesmanship and which Napoleon's desperate efforts failed to achieve � will depend the ultimate realization of that millennium of which poets of all ages have sung and seers have long dreamed. Upon it will depend the fulfilment of the prophecies uttered by the Prophets of old when swords shall be beaten into plouglishares and the lion and the lamb lie down together.
It alone can usher in the Kingdom of the Heavenly Father as anticipated by the Faith of Jesus Christ. It alone can lay the foundation for the New World Order visualized by Bahá'u'lláh � a World Order that shall reflect, however dimly upon this earthly plane, the ineffable splendours of the Abh~
Kingdom.The proclamation of the Oneness of Mankind � the head cornerstone of Bahá'u'lláh's all-embrac-ing dominion � can under no circumstances be compared with such expressions of pious hope as have been uttered in the past.
His is not merely a call which He raised, alone and unaided, in the face of the relentless and combined opposition of two of the most powerful Oriental potentates of His day � while Himself an exile and prisoner in their hands.
It implies at once a warning and a promise � a warning that in it lies the sole means for the salvation of a greatly suffering world, a promise that its realization is at hand.
Uttered at a time when its possibility had not yet been seriously envisaged in any part of the world, it has, by virtue of that celestial potency which the Spirit of IBahA'u'11Th has breathed into it, come at last to be regarded, by an increasing number of thoughtful men, not only as an approaching possibility, but as the necessary outcome of the forces now operating in the world.
Surely the world, contracted and transformed into a single highly complex organism by the marvellous progress achieved in the realm of physical science, by the worldwide expansion of commerce and industry, and struggling, under the pressure of world economic forces, amidst the pitfalls of a materialistic civilization, stands in dire need of a restatement of the Truth underlying all the Revelation of the past in a language suited to its essential requirements.
And what voice other than that of Bahá'u'lláh � the Mouthpiece of God for this age � is capable of effecting a transformation of society as radical as that which He has already accomplished in the hearts of those men and women, so diversified and seemingly irreconcilable, who constitute the body of His declared followers throughout the world?
That such a mighty conception is fast budding out in the minds of men, that voices are being raised in its support, that its salient features must fast crystallize in the consciousness of those who are in authority, few indeed can doubt.
That its modest beginnings have already taken shape in the worldwide Administration with which the adherents of the Faith of Bahá'u'lláh stand associated only those whose hearts are tainted by prejudice can fail to perceive.
Ours, dearly-beloved coworkers, is the paramount duty to continue, with undimmed vision and unabated zeal, to assist in the final erection of that Edifice the foundations of which Bahá'u'lláh has laid in our hearts, to derive added hope and strength from the general trend of recent events, however dark their immediate effects, and to pray with unremitting fervour that He may hasten the approach of the realization of that Wondrous Vision which constitutes the brightest emanation of ills Mind and the fairest fruit of the fairest civilization the world has yet seen.
Might not the hundredth anniversary of the Declaration* of the Faith of Bahá'u'lláh mark the inauguration of so vast an era in human history?
Haifa, Palestine,WRITINGS OF SHOGHI EFFENDI 237
THE DECLARATION OF BAHÁ'U'LLÁH'S MISSION ANDThe following essay is Chapter IX of Shoghi Effendi's book, God Passes By.
THE arrival of Bahá'u'lláh in the Najibfyyih Garden, subsequently designated by His followers the Garden of Ri4tv~n, signalizes the commencement of what has come to be recognized as the holiest and most significant of all Baha festivals, the festival commemorating the Declaration of His Mission to His companions. So momentous a Declaration may well be regarded both as the logical consummation of that revolutionizing process which was initiated by Himself upon His return from SulaymAniyyih, and as a prelude to the final proclamation of that same Mission to the world and its rulers from Adrianople.
Through that solemn act, the "delay," of no less than a decade, divinely interposed between the birth of Bahá'u'lláh's Revelation in the Siy6h-~liM and its announcement to the Báb's disciples, was at long last terminated.
The "set time of concealn2ent," during which as He Himself has borne witness, the "sz~ns and tokens of a divinely-appointed Revelation" were being showered upon Him, was fulfilled. The "myriad veils of lz~ht," within which His glory had been wrapped, were, at that historic hour, partially lifted, vouchsafing to mankind "an infinitesimal glimmer" of the effulgence of His "peerless, His most sacred and exalted Countenance."
The "thousand two hundred and ninety days," fixed by Daniel in the last chapter of His Book, as the duration of the "abomination that maketh desolate" had now elansed. The "hundred lunar years," destined to immediately precede that blissful consummation (1335 days), announced by Daniel in that same chapter, had commenced.
Th~ nineteen years, constituting the first "V~i3id," preordained in the Persian Bay~n by the pen of the Rib, had been completed. The Lord of the Kingdom, Jesus Christ returned in the glory of the Father, was about to ascend His throne, and assume the sceptre of a world-embracing, indestructible sovereignty.
The conrnnnity of the Most Great Name, the companions of the Crimson Colored Ark," lauded in glowing terms in the Qayyhmu'1-Asrn~', had visibly emerged.
The Báb's own prophecy regarding the "Ricvdn," the scene of the unveiling of Bahá'u'lláh's transcendent glory, had been literally fulfilled.
Undaunted by the prospect of the appalling adversities which, as predicted by Himself, were soon to overtake Him or the eve of a second banishment which would be fraught with many hazards and perils, and would bring Him still farther from His native land, the cradle of His Faith, to a country alien in race, in language and in culture; acutely conscious of the extension of the circle of His adversaries, among whom were soon to be numbered a monarch more despotic than NAsiri'd-Din ShTh, and ministers no less unyielding in their hostility than either d~ji Mirza Aq6si or the An1fr-Ni?~m; undeterred by the perpetual interruptions occasioned by the influx of a host of visitors who thronged His tent, Bahá'u'lláh chose in that critical and seemingly unpropitious hour to advance so challenging a claim, to lay bare the mystery surrounding His person, and to assume, in their plenitude, the power and the authority which were the exclusive privileges of the One Whose advent the Báb had prophesied.
Already the shadow of that great oncoming event had fallen upon the colony of exiles, who awaited expectantly its consummation. As the year "eighty" steadily and inexorably approached, He Who had become the real leader of that community increasingly experienced, and progressively communicated to His future followers, the onrushing influences of its informing force.
The festive, the soul-entrancing odes which He revealed almost every day; the Tablets, replete with hints, which streamed from His pen; the allusions which, in private converse and public discourse, He made to the approaching hour; the exaltation which in moments of joy and sadness alike flooded His soul; the ecstasy which filled His lovers, already enraptured by the multiplying evidences of His rising greatness and glory; the perceptible chanue noted in His demeanor; and finally, His adoption of the tAj (tall felt headdress), on the day of His departure from His Most Holy House �
Page 238all proclaimed unmistakably His imminent assumption of the prophetic office and of His open leadership of the community of the Báb's followers.
"Many a night," writes Naffil, depicting the tumult that had seized the hearts of Bahá'u'lláh's companions, in the days prior to the declaration of His mission, "would Mirza AqA En gather them together in his room, close the door, light numerous camphorated candles, and chant aloud to them the newly revealed odes and Tablets in his possession.
Wholly oblivious of this contingent world, completely immersed in the realms of the spirit, forgetful of the necessity for food, sleep or drink, they would suddenly discover that night had become day, and that the sun was approaching its zenith."
Of the exact circumstances attending that epochmaking Declaration we, alas, are but scantily informed.
The words Bahá'u'lláh actually uttered on that occasion, the manner of His Declaration, the reaction it produced, its impact on Mirza Yal2yd, the identity of those who were privileged to hear Him, are shrouded in an obscurity which future historians will find it difficult to penetrate. The fragmentary description left to posterity by
His chronicler Nabilis one of the very few authentic records we possess of the memorable days He spent in that garden.
"Every day," Nabil has related, "ere the hour of dawn, the gardeners would pick the roses which lined the four avenues of the garden, and would pile them in the center of the floor of His blessed tent. So great would be the heap that when His companions gathered to drink their morning tea in His presence, they would be unable to see each other across it. All these roses Bahá'u'lláh would, with His own hands, entrust to those whom He dismissed from His presence every morning to be delivered, on His behalf, to His Arab and Persian friends in the city." "One night," he continues, "the ninth night of the waxing moon, I happened to be one of those who watched beside His blessed tent. As the hour of midnight approached, I saw Him issue from His tent, pass by the places where some of His companions were sleeping, and begin to pace up and down the moonlit, flower-bordered avenues of the garden. So loud was the singing of the nightingales on every side that only those who were near Him could hear distinctly His voice. He continued to walk until, pausing in the midst of one of these avenues, He observed: 'Consider these nightingales.
So great is their love for these roses, that sleepless from dusk till dawn, they warble their melodies and commune with burning passion with the object of their adoration.
How then can those who claim to be afire with the rose-like beauty of the Beloved choose to sleep?' For three successive nights I watched and circled round His blessed tent. Every time I passed by the couch whereon He lay, I would find Him wakeful, and every day, from morn till eventide, I would see Him ceaselessly engaged in conversing with the stream of visitors who kept flowing in from Bag~d6~d. Not once could I discover in the words He spoke any trace of dissimulation."
As to the significance of that Declaration let Bahá'u'lláh Himself reveal to us its import. Acclaiming that historic occasion as the "Most Great Festival," the "King of Festivals," the
"Festival of God," Hehas, in His KITAB-I-AQDAS, characterized it as the Day whereon "all created things were immersed in the sea of purification," whilst in one of His specific Tablets, He has referred to it as the Day whereon "the breezes of forgiveness were wafted over the entire creation."
"Rejoice, with exceeding gladness, 0 people of Baha!", He, in another Tablet, has written, "as ye ca/I to remembrance the Day of supreme felicity, the Day whereon the Tongue of the Ancient of Days bath spoken, as He departed flora His House proceeding to the Spot from which He shed upon the whole of creation the splendors of His Name, the All-Merciflul.
Were We to reveal the hidden secrets of that Day, all that dwell on earth and in the heavens would swoon away and die, except such as will be preserved by God, the Alnn~rhty, the All-Knowing, the All-Wise. Stick is the inebriating effect of the words of God upon the Revealer of His undo ubted proofs that His pen can move no longer."
And again: "The DivineSpringtime is come, 0 Most Exalted Pen, for the Festival of the All-Merciful is fast approaching.
The DayStar of Blissfulnessshinetli above the horizon of Our Name, the Blissful, inasmuch as the Kingdom of the Name of God bath been adorned with the ornament of the Name of Thy Lord, the Creator of the heavens. Take heed lest anything deter Thee from extolling the greatness of this Day � f lie Day whereon
Page 239WRITINGS OF SHOGHI EFFENDI 239
the Finger of Majesty and Power liath opened the seal of the Wine of Reunion, and called all who are in the heavens and all who are on earth This is the Day whereon the unseen world crieth out: 'Great is thy blessedness, o earth, for thou hast been made the footstool of thy God, and been chosen as the seat of His mighty throne' ... Say He it is Who bath laid bare before 12011 the hidden and treasured Gem, were ye to seek it. He it is who is the One Beloved of all things, whether of the past or of the future."
And yet again: "Arise, and pro claim unto the entire creation the tidings that He who is the All-Merc~fiiZ hath directed His steps towards the R4lvdn and entered it. Guide, then, the people unto the Garden of Delight which God hath made the Throne of His Paradise Within this Paradise, and from the Izei~'hts of its loftiest chambers, the Maids of Heaven have cried out and shouted: 'Rejoice, ye dwellers of the realms above, for the fingers of Him Who is the Ancient of Days are ringing, in the name of the All-Glorious, the Most Great Bell, in the midmost heart of the heavens. The hands of bounty have borne round the ct~ps of everlasting 1~fe. Approach, and quaff your fill.'" And finally: "Forget the world of creation, 0 Pen, and turn Thou towards the face of Thy Lord~ the Lord of all names. Adorn, then, the world with the ornament of the favors of Thy Lord, the King of everlasting days. For We perceive the flagrance of the Day whereon He Who is the Desire of all nations bath shed upon the kingdoms of the unseen and of the seen the splendors of the light of His most excellent names, al?d enveloped them with the radiance of the luminaries of IIi.~
most gracious favors, favors which none can reckon except Rim Who is the Ornnijvo tent Protector of the entire creation."
The departure of Bahá'u'lláh from the Garden of Ri~v~n, at noon, on the 14th of Dbi'1-Qa'dih 1279 A.I-I. (May 3, 1863), witnessed scenes of tumultuous enthusiasm no less spectacular, and even more touching, than those which greeted Him when leaving His Most Great House in Bagi~dAd. "The great tumult," wrote an eyewitness, "associat-ed in our minds with the Day of Gathering, the Day of Judgment, we beheld on that occasion. Believers and unbelievers alike sobbed and lamented. The chiefs and notables who had congregated were struck with wonder.
Emotions were stirred to such depths as no tongue can describe, nor could any observer escape their contagion."
Mounted on His steed, a red roan stallion of the finest breed, the best His lovers could purchase for Him, and leaving behind Him a bowing multitude of fervent admirers, He rode forth on the first stage of a journey that was to carry Him to the city of Constantinople. "Numerous were the heads," Nabil, himself a witness of that memorable scene, recounts, "which, on every side, bowed to the dust at the feet of His horse, and kissed its hoofs, and countless were those who pressed forward to embrace His stirrups." "How great the number of those embodiments of fidelity," testifies a fellow-traveler, "who, casting themselves before that charger, preferred death to separation from their Beloved! Methinks, that blessed steed trod upon the bodies of those pure-hearted souls." "He (God) it was," Bahá'u'lláh
Himself declares, "Whoenabled Me to depart out of the city (Baha'i, clotJied wit/i such majesty as none, except the denier and the malicious, can fail to acknow!-edge."
These marks of homage and devotion continued to surround Him until He was installed in Constantinople.
Mirza Ya1iy6~, while hurrying on foot, by his own choice, behind Bahá'u'lláh's carriage, on the day of His arrival in that city, was overheard by Nabil to remark to Siyyid Mu1~arnmad: "Had I not chosen to hide myself, had I revealed my identity, the honor accorded Him (Bahá'u'lláh) on this day would have been mine too."
The same tokens of devotion shown Bahá'u'lláh at the time of His departure from I-us House, and later from the Garden of Ri~v~n, were repeated when, on the 20th of Dhi'1-Qa'dih (May 9,1863), accompanied by members of His family and twenty-six of His disciples,
He left Firayj~t, Hisfirst stop-ping-place in the course of that journey. A caravan, consisting of fifty mules, a mounted guard of ten soldiers with their officer, and seven pairs of howdahs, each pair surmounted by four parasols, was forn'e~1 ~tid wended its way, by easy stages, and in the space of no less than a hundred and t~n days, across the uplands, and through the defiles, the woods, valleys and pastures, comprising the picturesque scenery of eastern Anatolia, to the port of S6msfin, on the Black Sea. At times on horseback, at times resting in the howdah reserved for His use, and which was oftentimes
Page 240surrounded by His companions, most of whom were on foot, He, by virtue of the written order of NArniq P&sM was accorded, as He traveled northward, in the path of spring, an enthusiastic reception by the v6iis, the muti~arrifs, the q&irn-rnaq6ms, the mudirs, the ~liayLhs, the muftis and q641s, the government officials and notables belonging to the districts through which He passed. In Karkfik, in Irbil, in Mosul, where He tarried three days, in Ni~ibin, in M6rdin, in Dfyfr-Eakr, where a halt of a couple of days was made, in Kh6rpiit in Sfvas, as well as in other villages and hamlets, He would be met by a delegation immediately before His arrival, and would be accompanied, for some distance, by a similar delegation upon His departure. The festivities which, at some stations, were held in Ejis honor, the food the villagers prepared and brought for His acceptance, the eagerness which time and in they exhibited in providing the means for Ills comfort, recalled the reverence which the people of BaghdAd had shown Him on so many occasions.
"As we passed that morning through the town of M6rdIn," that same fellow-traveler relates, "we were preceded by a mounted escort of government soldiers, carrying their banners, and beating their drums in welcome. The mutisarrif, together with officials and notables, accompanied us, while men, women and children, crowding the housetops and filling the streets, awaited our arrival. With dignity and pomp we traversed that town, and resumed our journey, the rnuti~arrif and those with him escorting us for a considerable distance."
"According to the unanimous testimony of those we met in the course of that journey," Nabil has recorded in his narrative, "never before had they witnessed along this route, over which governors and mushirs continually passed back and forth between Constantinople and Bag~d6d, any one travel in such state, dispense such hospitality to all, and accord to each so great a share of his bounty."
Sighting from His howdali the Black Sea, as He approached the port of S~msfin, Bahá'u'lláh, at the request of Mirza Aq~ JAn, revealed a Tablet, designated
Lawb-i-I-Iawdaj (Tabletof the I-Iowdah), which by such allusions as the "Divine Touchstone," "the grievous and tormenting Mischief" reaffirmed and supplemented mented the dire predictions recorded in the recently revealed Tablet of the
Holy Mariner.Inspector of the entire province, extending from Bag~d6A to Constantinople, accompanied by several p6~kAs, called on Him, showed Him the utmost respect, and was entertained by Him at luncheon.
But seven days after His arrival, He, as foreshadowed in the Tablet of the Holy Mariner, was put on board a Turkish steamer and three days later was disembarked, at noon, together with His fellow-exiles, at the port of Constantinople, on the first of Rabi'u'1-Avval 1280 A.H. (August 16, 1863). In two special carriages, xvhich awaited Him at the landing-stage He and His family drove to the house of Shamsi Big, the official who had been appointed by the government to entertain its guests, and who lived in the vicinity of the Khirqiy-i-~harif mosque. Later they xvere transferred to the more conmodious house of Visi P~sh~ in the neighborhood of the mosque of Sult6n Mul2arnmad.
With the arrival of Bahá'u'lláh at Constantinople, the capital of the Ottoman Empire and seat of the Caliphate (acclaimed by the Mubammadans as "the Dome of Is1~m," but stigmatized by Him as the spot whereon the "throne of tyranny" had been established) the grimmest and most calamitous and yet the most glorious chapter in the history of the first Baha century may be said to have opened.
A period in which untold privations and unprecedented trials were mingled with the noblest spiritual triumphs was now commencing. The daystar of Bahá'u'lláh's ministry was about to reach its zenith.
The most momentous years of the Heroic Age of His Dispensation were at hand. The catastrophic process, foreshadowed as far back as the year sixty by His Forerunner in the Qayytimu'1-Asm&, was beginning to be set in motion.
Exactly two decades earlier the Báb Revelation had been born in darkest Persia, in the city of Shir&z. Despite the cruel captivity to which its Author had been subjected, the stupendous claims He had voiced had been proclaimed by Him before a distinguished assemblage in Tabriz, the capital of Adhir-Myj6n. In the hamlet of Badasht the
Dispensation which HisFaith had ushered in had been fearlessly inaugurated by the champions of I-us Cause. In the midst of the hopelessness
Page 241WRITINGS OF SHOGHI EFFENDI 241
and agony of the SiyTh-ChAl of Tihr&n, nine years later, that Revelation had, swiftly and mysteriously been brought to sudden fruition. The process of rapid deterioration in the fortunes of that Faith, which had gradually set in, and was alarmingly accelerated during the years of Bahá'u'lláh's withdrawal to KurdistAn, had, in a masterly fashion after His return from SulayrnThfyyih, been arrested and reversed.
The ethical, the moral and doctrinal foundations of a nascent community had been subsequently, in the course of His sojourn in BaghdAd, unassailably established. And finally, in the Garden of Ri~v6n, on the eve of His banishment to Constantinople, the ten-year delay, ordained by an inscrutable Providence, had been terminated through the Declaration of His Mission and the visible emergence of what was to become the nucleus of a world-embracing Fellowship. What now remained to be achieved was the proclainati on, in the city of Adrianople, of that same Mission to the world's secular and ecclesiastical leaders, to be followed, in successive decades, by a further unfoldment, in the prison-fortress of 'Akka, of the principles and precepts constituting the bedrock of that Faith, by the formulation of the laws and ordinances designed to safeguard its integrity, by the establishment, immediately after His ascension, of the Covenant designed to preserve its unity and perpetuate its influence, by the prodigious and worldwide extension of its activities, under the guidance of 'Abdu'l-Bahá, the Center of that Covenant, and lastly, by the rise, in the Formative Age of that Faith, of its Administrative Order, the harbinger of its Golden Age and future glory.
This historic Proclamationwas made at a time when the Faith was in the throes of a crisis of extreme violence, and it was in the main addressed to the kings of the earth, and to the Christian and Muslim ecclesiastical leaders who, by virtue of their immense prestige, ascendancy and authority, assumed an appalling and inescapable r~ponsibi1ity for the immediate destinies of their subjects and followers.
The initial phase of that Proclamation may be said to have opened in Constantinople with the communication (the text of which we, alas, do not possess) addressed by Bahá'u'lláh to Sult6n 'Abdu'1-'Aziz himself, the seW-styled vicar of the Prophet of Is1~rn and the absolute ruler of a mighty empire.
So potent, so august a personage was the first among the Sovereigils of the world to receive the Divine Summons, and the first among Oriental monarchs to sustain the impact of God's retributive justice. The occasion for this communication was provided by the infamous edict the 3uit~n had promulgated, less than four months after the arrival of the exiles in his capital, banishing them, suddenly and without any justification whatsoever, in the depth of winter, and in the most humiliating circumstances to Adrian-opie, situated on the extremities of his empire.
That fateful and ignominious decision, arrived at by the Su1t~n and his chief ministers, 'Au PAsha and tu'~d PAThA, was in no small degree attributable to the Fersisten~ intrigues of the Mnshfru'd-Dawlih, Mirza Ijusayn KMn, the Persian Ambassador to the Sublime Porte, denounced by Bahá'u'lláh as His "caltm2uiator," who awaited the first opportunity to strike at Him and the Cause of which He was now the avowed and recognized leader. This Ambassador was pressed continually by his government to persist in the policy of arousing against Bahá'u'lláh the hostility of the Turkish authorities. He was encouraged by the refusal of Bahá'u'lláh to follow the invariable practice of government guests, however highly placed, of calling in person, upon their arrival at the capital, on the Shay]Thu'1-Is1~rn, on the ~adr-i-A'zarn, and on the Foreign Minister � Bahá'u'lláh did not even return the calls paid Him by several ministers, by Karn6J ThshA and by a former Turkish envoy to the court of Persia.
He was rot deterred by Bahá'u'lláh's upright and independent attitude which contrasted so sharply with the mercenariness of the Persian princes who were wont, on their arrival, to "solicit at every door such allowances and gifts as they might obtain."
He resented Bahá'u'lláh'sunwillingness to present Himself at the Persian Embassy, and to repay the visit of its representative; and, being seconded, in his efforts, by his accomplice, 1J6j1 Mirza Uasan-i-?af6, whom he instructed to circulate unfounded reports about Him, he succeeded through his official influence, as well as through his private intercourse with ecciesiastics, notables and government officials, in representing Bahá'u'lláh as a proud and arrogant person, Who regarded Himself as subject to no law, Who entertained designs inimical to all established
Page 242authority, and Whose forwardness had precipitated the grave differences that had arisen between Himself and the Persian Government. Nor was he the only one who indulged in these nefarious schemes. Others, according to 'Abdu'l-Bahá, "condemned and vilified" the exiles, as "a mischief to all the world," as "destructive of treaties and covenants," as "bale/id to all lands" and as "deserving of every chastisement and punishment."
No less a personage than the highly-respected brother-in-law of the ~adr-i-A'?arn was commissioned to apprize the Captive of the edict pronounced against Him � an edict which evinced a virtual coalition of the Turkish and Persian imperial governments against a common adversary, and which in the end brought such tragic consequences upon the Sultanate, the Caliphate and the Q6jAr dynasty.
Refused an audience by Bahá'u'lláh that envoy had to content himself with a presentation of his puerile observations and trivial arguments to 'Abdu'l-Bahá and Aq6y-i-Kailni, who were delegated to see him, and whom he informed that, after three days, he would return to receive the answer to the order he had been bidden to transmit.
That same day a Tablet, severely condemnatory in tone, was revealed by Bahá'u'lláh, was entrusted by him, in a sealed envelope, on the following morning, to Shamsi Big, who was instructed to deliver it into the hands of 'All P6sh6, and to say that it was sent down from God. "I know not what that letter contained" Sharnsf Big subsequently informed AqAy-i-Kalirn, "for no sooner had the Grand Vizir perused it than he turned the color of a corpse, and remarked: 'It is as if the King of Kings were issuing his behest to his humblest vassal king and regulating his conduct.' So grievous was his condition that I backed out of his presence."
"Whatever action," Bahá'u'lláh, commenting on the effect that Tablet had produced, is reported to have stated, "the ministers of the Suiftin took against Us, after having become acquainted with its contents, cannot be regarded as un]ustzfiable.
The acts they committed before its perusal, however, can have no ]ustification."
That Tablet, according to NaNI, was of considerable length, opened with words directed to the sovereign himself, severely censured his ministers, exposed their immaturity and incompetence, and included passages in which the ministers themselves were addressed, in which they were boldly challenged, and sternly admonished not to pride themselves on their worldly possessions, nor foolishly seek the riches of which time would inexorably rob them.
Bahá'u'lláh was on the eve of His departure, which followed almost immediately upon the promulgation of the edict of His banishment, when, in a last and memorable interview with the aforementioned F16.ji Mirza. Uasan-i-~afA, He sent the following message to the Persian Ambassador: "What did it profit thee, and such as are like thee, to slay, year after year, so many of the oppressed, and to inflict upon them manifold afflictions, wizen they have increased a hundredfold, and ye find yourselves in complete bewilderment, knowing not how to relieve your minds of tiPs oppressive thought.
His Cause transcends any and every plan ye devise.
Know this mitch: Were all the governments on earth to unite and take My Ift and the lives of all who bear this Name, this Divine Fire would never be quenched. His Cause will rather encompass all the kings of the earth, nay all that hath been created from water and clay.... Whatever may yet befall Us, great shall be our gain, and manifest the loss wherewith they shall he afflicted."
Pursuant to the peremptory orders issued for the immediate departure of the already twice banished exiles, Bahá'u'lláh, His family, and His companions, some riding in wagons, others mounted on pack animals, with their belongings piled in carts drawn by oxen, set out, accompanied by Turkish officers, on a cold December morning, amidst the weeping of the friends they were leaving behind, on their twelve-day journey, across a bleak and windswept country, to a city characterized by Bahá'u'lláh as "the place which none entereth except such as have rebelled against the authority of the soverez~n." "They expelled Us," is His own testimony in the Siriy-i-Mfiltlk, 'from thy city (Constantinople~ with an abasement with which no abasement on earth can compare." "Neither My family, nor those who accompanied Me," He further states, "had the necessary raiment to protect them from the cold in that freezing weather." And again: "The eyes of Our enemies wept over Us, and beyond them those of every discerning person."
"A banishment," laments Nabil, "endured with such meekness that the pen
Page 243WRITINGS OF SHOGHI EFFENDI 243
sheddeth tears when recounting it, and the page is ashamed to bear its description."
"A cold of such intensity," that same chronicler records, "prevailed that year, that nonagenarians could not recall its like.
In some regions, in both Turkey and Persia, animals succumbed to its severity and perished in the snows. The upper reaches of the Euphrates, in Ma'dan-Nuqrih, were covered with ice for several days � an unprecedented phenomenon � while in Diy&r-Bakr the river froze over for no less than forty days."
"To obtain water from the springs," one of the exiles of Adrianople recounts, "a great fire had to be lighted in their immediate neighborhood, and kept burning for a couple of hours before they thawed out."
Traveling through rain and storm, at times even making night marches, the weary travelers, after brief halts at
Kflchik-Chakmachih B6yfllc-Q2akmachihSalvari, Birk6s, and BTh~-Iski, arrived at their destination, on the first of Rajab 1280 AlT. (December 12, 1863), and were lodged in the ~An-i-'Arab, a two-story caravanseral, near the house of 'Izzat-AqA.
Three days later, Bahá'u'lláh and His family were consigned to a house suitable only for summer habitation, in the Muiidiyyih quarter, near the Takyiy-i-Mawlavi, and were moved again, after a week, to another house, in the vicinity of a mosque in that same neighborhood.
About six months later they transferred to more commodious quarters, known as the house of Amru'lhh (House of God's command) situated on the northern side of the mosque of Sultan
Salirn.Thus closes the opening scene of one of the most dramatic episodes in the ministry of Bahá'u'lláh.
The curtain now rises on what is admittedly the most turbulent and critical period of the first Baha century � a period that was destined to precede the most glorious phase of that ministry, the proclamation of His Message to the world and its rulers.
Page 244The Maxwell Home (the building on the left), where 'Abdu'l-Bahá was a guest in 1912, was presented to the Canadian Bahá'ís in 1953. Hands of the Cause, Amelia Collins (left) and Abdu'l-Bahá Ri~iyyih KhAnurn (right) are shown in front of the building.
Page 245"Soon will the present day order be rolled up, and a new one spread out in its stead." Bahá'u'lláh THIS brief and factual account of the great World Crusade, launched by the Guardian of the Bahá'í Faith in 1953 is derived from the detailed survey of the first six years of that Crusade, made by Marion Hofman at the request of the Hands of the Cause, and from information about the last four years available at the World Centre of the
Faith.1953 � 1963 To reflect on the decade bounded by these years must truly astonish us. Man's powers seem illimitable; his mind has penetrated what nature concealed in all past ages; his body has conquered barriers hitherto insurmountable. The universe in an atom lies open to him, and reveals a reservoir of energy ready, at his choice, to serve or destroy.
In a few years, our way of life is transformed, while the future, when these and other scientific marvels will be brought to their apex of usefulness or destruction, can scarcely be visualized.
For the Baha'is, also, this ten-year period staggers the imagination. Their religion which, for over a century since its birth in Persia in 1844, had grown up in obscurity, painfully and slowly widening its influence in the world, in one year in 1953 � 54 overleapt its bounds. Displaying the most splendid qualities of daring, endurance and self-sacrifice, Baha crusaders came forth from their homes and normal occupations to claim for their Faith the most difficult and remote countries and islands of the planet. The banner they carried was the Message of IBah&u'llAh � the best and happiest news ever to break on human ears. Responding to the call of a beloved and divinely-guided leader,
Shoghi Effendi; Guardianof the Cause of God, this dauntless army of Knights of Bahá'u'lláh, small in numbers as the world counts, swept past all obstacles and boundaries, and in one year reached a hundred fresh territories. Joined by others at later stages of the Ten-Year Plan, the number of countries, islands and dependencies opened to the Faith was mare than doubled, resulting in a total of 259 by Rhjvdn, 1963.
Alone in his jungle or desert, on his island, mountain, or ice-packed waste, the pioneer � for such we call all those who forsake their homes to baUd in a new soot some small part of the Kingdom of God on earth � scarcely paused for rest, but began at once to share his news, to gather those whose hearts responded to it, and to erect with them Divine institutions in these new lands.
Working thus together in eager devotion and love, brothers and sisters who but days or months before were strangers to each other, began to win victories for this Cause beyond their expectations, even beyond their dreams. As supporters increased,
Spiritual Assembliescame into being, first in cities, towns and villages which, accumulating in number, formed the solid base for nationwide institutions. All told. from 1954 to 1963, forty-four
National and RegionalThese in their turn seized the reins and by the end of the Crusade they had so far consolidated their work as to have acquired, in varying degrees, legal entity, national and local headquarters, endowments, schools, burial grounds, recognition for marriages and Holy Days, sites for future Temples, and literature in their native tongues. Indeed, so far had they come that by September, 1961, on hilltops near Kampala and Sydney, the Mother
Temples of Africaand the Antipodes had already been dedicated to the glory of Bahá'u'lláh, and a third, the Mother Temple of Europe, was rapidly rising near Frankfurt, its exterior being completed by Ridvan, 1963.
But the story of these years is not only one of triumph, of overcoming difficulty, or of a crescendo of thrilling victories for the followers of Bahá'u'lláh.
Alas, when least expected, a great calamity befell mankind. The shield, the centre, guide and light of our Faith on earth � mainspring and pivot of God's unfolding Commonwealth � was struck down. Every horizon darkened, every knowing heart qualled and walked alone in grief With the passing of Shoghi Effendi on November 4, 1957, there began a time of interregnum of Divine guidance not once foreshadowed or imagined in any way.
The initial despair, however, was gradually dispelled as the friends, warmed to their still unfinished tasks by a light of new understanding, came to realize the tremendous legacy left by the beloved Guardian in the laying of the firm foundation for the World Order of Bahá'u'lláh, in the development of the World Centre, in the volumes of translations of Bahá'í sacred literature, as well as his own interpretations of that same literature, and in appointing the Hands of the Cause of God. More than this, building on the foundation of the Master's Divine Plan, he created the World Crusade which delineated the work until 1963 when the
Universal House of Justice1953 � 1963 This is the story of a world enterprise � perhaps the first truly universal enterprise on which mankind has ever embarked. It is mankind that is here involved, represented in all the diversity and richness of its life, through the members of a worldwide community called into being by Bahá'u'lláh.
It is a story of world cooperation � the harbinger of what is to come, when the qualities and powers which endow the human race are wakened to serve a common ideal and a common task. It is made up of hundreds upon hundreds of projects of infinite variety, pursued in every corner of the globe, each project making a small part of a vast design � the Ten-Year World Crusade delineated by Shoghi Effendi, Guardian of the Baha
Faith.Throughout the course of his ministry, for over thirty years, Shoghi Effendi had prepared for this Crusade. Slowly but firmly and without deviation, he had reared the Administrative Order.
For sixteen years the energies of Bahá'ís in every part of the world had been focussed on the development of local and national institutions.
For another sixteen years these institutions had been directed, as instruments of coordination and energy, to the planned expansion, by stages, of the structure of the Faith.
It was at the dawn of the Holy Year in October, 1952, the centenary of the birth of Bahá'u'lláh's Mission in the foul pit of the SiyTh-Ch6i, that the Guardian issued the first announcement of the World Crusade.
"Feel hour propitious proclaim entire Baha world projected launching...
fate-laden, soul-stirring, decade-long, world-embracing Spiritual Crusade involving... concerted participation all National
Spiritual AssembliesBaha world aiming immediate extension Bahá'u'lláh's spiritual dominion as well as eventual establishment structure His administrative order all remaining Sovereign
States, Principal Dependenciescomprising Principalities, Sill-tanates, Emirates, Siaykbdorns, Protectorates,
Trust Territories, CrownColonies scattered surface entire planet. Entire body avowed supporters Bahá'u'lláh's all-con-quering Faith now summoned achieve single decade feats eclipsing totality achievements which course eleven preceding decades illuminated annals Bahá'í pioneering."
Shoghi Effendi had alluded to this vast project the year before: he had spoken of the "inauguration" of the "long-anticipated intercontinental stage" when announcing, in November, 1951, the four Intercontinental Teaching Conferences to be convened during the festivities of the Holy Year; in March, 1952, he had given "the global crusade" its name; in April, 1952, he had revealed its background � "the impending world crusade which the world community ... is preparing to launch, amidst the deepening shadows of world crisis..."; in June, 1952, he reminded
Page 247the believers that "the radiance of God's infant light shining within the walls of that pestilential Pit" signalized "the commencement of a ten-year long crisis" in the ministry of Bahá'u'lláh, and he called upon them "to pour forth, as a ransom for so much suffering, and in thanksgiving for such priceless benefits conferred upon mankind, their substance, exert themselves to the utmost, scale the summits of self-sacrifice and, through a concerted, determined, consecrated ten-year-long effort, achieve their greatest victories in honour of the Founder of their Faith." "To all," he wrote in burning words, "I feel moved ... to address my plea, with all the fervour that my soul can command and all the love that my heart contains, to rededicate themselves, collectively, and individually, to the task that lies ahead of them."
Thus, little by little, did Shoghi Effendi arouse and steel the Baha world community for the decade to come. Yet when he revealed the magnitude of the tasks, in all their immensity and scope � first in his announcement of October, 1952, and later in the detailed plans he unfolded to the four
Intercontinental Conferencesof 1953, as well as to each of the twelve National
Spiritual Assembliesexisting at RigivAn, 1953 � the Baha of the world were benumbed and dazzled by the enormity of the work entrusted to their hands.
The primary objectives of the Crusade were twenty-seven in number. They included doubling the number of countries within the pale of the Faith, quadrupling the number of National Spiritual Assemblies, providing national headquarters and endowments for each National Assembly not already so bulwarked, framing national Bahá'í constitutions and incorporating the National Spiritual Assemblies of the world, increasing over twofold the number of languages with Baha literature, building two Baha Temples (later increased to three) and purchasing sites for eleven more, establishing six Publishing Trusts, and many other goals, including ten oblectives to be achieved at the World Centre.
in addition, the Guardian called upon all National Assemblies to consolidate and expand the cornmun~ties under their care.
This tremendous work passed through four phases, described by the Guardian at the midpoint of the Crusade, in his last message of October, 1957, to the Baha world.
"The first phase, covering the initial twelve months of this stupendous enterprise, will forever be associated with the carrying of the
Message of Bahá'u'lláhThe second phase, lasting twice as long as the first, witnessed the acquisition of a remarkably large number of national Ua4ratu'b Quds, and the establisliment, in numerous countries, of Bahá'í national endowments, complementing, through the process of administrative consolidation. the striking enlargement of the orbit of the Faith... The third phase, equal in duration to the preceding phase, has been made memorable by the striking multiplication of Bahá'í centres, and the formation of no less than sixteen Regional and National Spiritual Assemblies.
The fourth phase must be immortalized, on the one hand, by an unprecedented increase in the number of avowed supporters of the Faith in all the continents of the globe, of every race, clime, creed and colour, and from every stratum of presentday society, coupled with a corresponding increase in the number of Bahá'í centres, and, on the other, by a swift progress in the erection of the Mother Temples of Africa and Australia, as well as by the initiation of the construction of the first Mashriqu'1-A~~k6x of
Europe."Well might the Guardian, in surveying "this mighty Plan, devised for the systematic execution of the Design conceived" by 'Abdu'l-Bahá, characterize it as "matchless in its vastness, unsurpassed in its potentialities in the spiritual annals of mankind..
Yet nothing of this would have been accomplished had it not been for Shoghi Effendi.
The Ten-Year Crusadewas his Crusade, a vast, planetary carnnaign conceived, launched and sustained by him, the first of a long series of world enterprises which would implement the Divine Plan of 'Abdu'l-Bahá Himself Having set the plan in motion, the Guardian through continuous messages flowin a from Haifa, infused such a dynamic spirit into the followers of Bahá'u'lláh that they were able, by 1963, to win almost every goal he had set them. Had it not been for this active support and the ever-unfolding vision of the glorious future which he unveiled to our eyes, nothing would have been accornnlished.
Page 248Even in the years after his passing, it was still the dynamic influence of his words which continued to focus the thoughts and aspirations of the Baha unwaveringly on the objectives bf his great plan.
THE WORLD CENTREThe Ten-Year Plan included goals which were the primary concern of the World Centre of the Baha Faith.
These were: (1) Adoption of preliminary measures for the construction of
Bahá'u'lláh's Sepulchre;(2) Acquisition of a site for the future Mashriqu'1-Mhk&r on Mt. Carmel; (3) Development of the functions of the institution of the Hands of the Cause; (4) Establishment of a Bahá'í Court in the Holy Land, as a preliminary to the emergence of the
Universal House of Justice;of Laws; (6) Extension of the International Bahá'í Endowments in the Holy Land; (7) Construction of the International Bahá'í
Archives; (8) Establishmentof the ties binding the Baha World Community to the United Nations; and (10)
Convocation of a World BahaCongress in the vicinity of the Garden of Ridvan, Baha'i, on the occasion of the centenary of Bahá'u'lláh's Declaration in 1863.
THE SHRINE OF BAIIA'U'LLANIn 1952, at the inception of the Holy Year commemorating the birth of Bahá'u'lláh's Mission in the Siy6h-ChM prison of TibrAn, the Guardian initiated tbe landscaping, illumination, and embellishment of an extensive area, which he designated the Ijaram-i-Aqdas, surrounding the Tomb of Bahá'u'lláh. This work � a "striking enhancement of the beauty and stateliness of the Most Holy Spot in the Bahá'í World" � paved the way for the "construction in future decades" of a befitting
Shrine for God's ManifestationEffendi announced the inauguration of a special fund and further notable developments ensued.
The gardens of the klaram-i-Aqdas were enlarged still more to form, the International Baha Council reported in May, 1955 "practically a semicircle around the Shrine with a radius of one-hundred-and-ten metres. Thus approximately thirtyfive thousand square metres (nine acres) of land is now developed." In the following year a ruined house south of the Mansion of Baha'i, known as the
Master's Tea House:where 'Abdu'l-Bahá had often received His friends, including the first party of Western pilgrims in 1898, was bought; its restoration was reported at Ridvan, 1957. Negotiations were also initiated by the Guardian for the acquisition of two plots to the north and south of the Shrine, to safeguard its precincts from the rapid spread of new settlements on the plain of 'Akka. Yet another improvement was the destruction of "a row of ruinous sheds", by order of the Municipal Authorities of 'Akka, which had been under the control of the Covenant-breakers.
Meanwhile, the Shrineitself received the addition of a massive, beautifully-carved and gilded oak door.
These improvements were but a prelude to the monumental victory which crowned the beloved Guardian's life and filled his heart with "profound joy, exultation and thankfulness. " From the dawn of 'Abdu'l-Bahá'í ministry, an ignoble band of Covenant-breakers had "entrenched itself in the precincts of the Most Holy Shrine of the Baha world. ." In earlier days this group had denied 'Abdu'1 � Ba1A access to the Mansion of Baha, where Bahá'u'lláh spent the last twelve years of His life. For more than six decades they had hampered every step taken by Him and the Guardian to preserve and ennoble these sacred environs.
In April, 1957 ShoghiEffendi announced to the Baha world that an expropriation order relating to the "entire property owned by Covenant-breakers within the Ijaram-i-Aqdas" had been issued by the Treasury Department of the Government of Israel and published in the Israel Official Gazette. Behind this lay a hard and protracted struggle, waged in the Guardian's name by Leroy loas, Hand of the Cause in 1-laifa and Secretary-General of the International Bahá'í Council. An appeal against the expropriation order was made by the Covenant-breakers to Israel's
Page 249cabled the triumphant news that the order had been upheld, "enabling the civil authorities to enforce the original decision and proceed with the eviction of the wretched renmants of the once redoubtable adversaries. ." On September 6, 1957 a further cable announced their "complete evacua-......, and the purification.., of the Uaram-i-Aqdas from every trace of their contamination."
At long last the Qiblih of the Bahá'í world had been cleansed and the way opened to fulfill, in future decades, the Guardian's vision for the construction of a "stately and befitting Mausoleum designed to enshrine the holiest Dust the earth ever received into its bosom."
It had been Shoghi Effendi's wish to direct in person the razing of the buildings evacuated by the enemies of the Cause, but this was not to be, and it fell to the Hands of the Cause in Haifa to carry out this task.
It was their first endeavour, and by the end of December, 1957 no trace of the buildings was left. They then proceeded to enlarge the gardens of the Uaram-i-Aqdas according to the Guardian's plan, covering the site of the buildings entirely, and raising the third terrace he had planned toward the east, above the two he himself had completed. To the east of the Mansion a long strip of garden was planted, comprising four thousand square metres, also part of the Guardian's plan.
The Hands succeeded, moreover, in effecting the Guardian's purpose to transfer the title deeds of this evacuated property "to the triumphant
Bahá'í community." Ina deed of sale from the State of Israel, thirteen senarate titles for the Shrine of Bahá'u'lláh, the Mansion of Baha, and all the newly-acquired properties were transferred to the name of the Israel Branch of the National Spiritual Assembly of the Baha of the United States.
Thus did the Sign of God on earth achieve ascendancy in his last hours, glorifying his ministry, and fulfilling one stage of his own promise for the Worki Centre of the Faith: "Resistlessly will thjs Divine institution flourish and expand, however fierce the animosity which its future enemies may evince, until the full measure of its splendour will have been disclosed before the eyes of all mankind."
TEMPLE SITE ON MT. CARMELmessage of April, 1954 announced the selection of a site for the first Mashriqu'l-Adhkar of the Holy Land, one of the Crusade goals at the World Centre, "at the head of the Mountain of God, in close proximity to the Spot hallowed by the footsteps of Bahá'u'lláh, near the time-honoured Cave of Elijah, and associated with the revelation of the Tablet of Carmel, the charter of the World
Spiritual and Administrative"The land is truly in an imposing position," wrote the International Baha Council in May, 1955.
"West, the sun sinks into the Mediterranean; south are the rolling hills, the Valley of Askalon and the coast line; north, across the bay, lies historic 'Akka, and Mt. Hermon, often crowned with snow, is clearly visible; east lies Haifa City, the port, and, daintily outlined, the dome and pinnacles of the BTh's Shrine are silhouetted against the sky halfway up the Mountain.
Vie may flOW truly say we own the head and heart of Carmel."
By April, 1955 a contract had been signed with the Israeli Authorities to acquire this area of thirty-six thousand square metres, at a cost of one-hundred-and-eight thousand dollars. The entire sum, the Guardian reported, had been "donated by Amelia Collins, Hand of the Cause and outstanding benefactress of the Faith." Although the negotiations for purchase were fraught with innumerable complications, the Guardian was able to inform the Bahá'í world in April, 1957 that the necessary formalities were completed.
A part of the Guardan's plan for the site, which had not been completed by 1963, was the erection there of an obelisk, made in Italy of Travertine stone, to mark the site of the future Temple.
THE HANDS OF THE CAUSEof the Hands of the Cause of God is dealt with in detail elsewhere in this volume,' only the salient facts concerning the Hands of the Cause need be mentioned here.
On November 15, 1955 the beloved Guard1 1 see page 333.
Page 250HANDS OF THE CAUSE MEET WITH PRESIDENT BEN ZVI OF ISRAEL
Some of the Hands of the Cause in the Hoiy Land during one of their official calls on the Head of the State in Jerusalem, 1959. Left to right: Leroy loas, Abdu'l-Bahá Rfi1~1iyyih KMnum President Ben Zvi, Mrs. Ben Zvi, Amelia Collins, 'Au Akbar Furhtan, Ab~'1-Q~sim Faizi and Government officials.
PRESIDENT TUBMAN OF LIBERIA VISITS THE BAHÁ'Í SHRINES IN HAIFA
The Hands of the Cause in the Holy Land received President and Mrs. Tubman on the occasion of their official visit to Israel. Left to right: Paul Haney, Mrs. Tubman, President Tubman, Abdu'l-Bahá Ri[iliiyyih Kh~num and the Mayor of Haifa, Mr. Aba Khoushy. Haifa, June 28, 1962.
Page 251ian appointed 'Au Mui2aminad Varq~ to succeed his honoured father as a I-land of the Cause, and on March
27, 1957 Agnes Alexanderwas called upon to take the place left vacant by the death of George Townshend. The Hands appointed by the beloved Guardian in the last contingent announced on 27 October, 1957 were: Enoch Olinga, William Sears, John A. Robarts, Uasan Baha'i, John Ferraby,
Collis FeatherMane, Rahmatu'lhh Muh6jirEffendi announced a new phase in the unfoldment of the sacred mission of the Institution of the Hands of the Cause, Tie said: "To its newly-assumed responsibility to assist
National Spiritual Assembliesof the Bahá'í world in the specific purpose of effectively prosecuting the World Spiritual Crusade, the primary obligation to watch over and ensure protection to the Baha world community, in close collaboration with these same National Assemblies, is now added."
He further stated: "CallAssemblies, each continent separately, to establish henceforth direct contact and deliberate, whenever feasible, as frequently as possible, to exchange reports to be submitted by their respective Auxiliary Boards and national committees, to exercise unrelaxing vigilance and carry out unflinchingly their sacred, inescapable duties."
Following the assumption of their new duties as protectors of the Faith, the Hands were called upon, in October of that same year, to appoint in each continent "an additional Auxiliary Board, equal in membership to the existing one, and charged with the specific duty of watching over the security of the Faith, thereby complementing the function of the original Board, whose duty will henceforth be exclusively concerned with assisting the prosecution of the
Ten-Year Plan."In his flnal communication to the Baha Shoghi Effendi had designated the Hands as "Chief Stewards of
Bahá'u'lláh's embryonic Worldwas it realized then how soon the Hands would be called upon to carry the full burden that designation implied. Scarcely a month was to pass ere, in the midst of deepest sorrow following the passing of the beloved of all hearts, the Hands found it necessary to announce: "In our capacity of Chief Stewards of the embryonic World Commonwealth of Bahá'u'lláh, we Hands Qf the Cause have constituted a body of nine Hands to serve at the Bahá'í World Centre."
This body of Hands residing in the Holy Land was empowered to deal with problems of protecting the Faith, correspond with continental
I-lands and NationalAssemblies, and to assist National Assemblies in administrative matters "by citing those passages of the Bahá'í sacred literature which direct the Assemblies to a sound solution."
Meanwhile the entire body of the Hands deliberated on ways in which the International Baha Council was "to evolve through the successive stages outlined by the Guardian, culminating in the call to election of the Universal
House of Justice.The record of their stewardship, recounted elsewhere in these pages, earned the Hands of the Cause of God the undying gratitude of the Bahá'í world. The Universal House of Justice, in its first public statement paid them this tribute: they share the victory with their beloved commander, he who raised them up and appointed them. They kept the ship on its course and brought it safe to port.
The Universal House of Justice, with pride and love, recalls on this supreme occasion its profound admiration for the heroic work which they have accomplished. We do not wish to dwell on the appalling dangers which faced the infant Cause when it was suddenly deprived of our beloved Shoghi Effendi, but rather to acknowledge with all the love and gratThide of our hearts the reality of the sacrifice, the labour, the self-discipline, the superb stewardship of the Hands of the Cause of God."
ESTABLISHMENT OF A BAHÁ'ÍFollowing the passing of the beloved Guardian, the Hands of the Cause Residing in the Holy Land made a further study of the possibility of establishing a Bahá'í Court in Israel, and in November, 1959 announced:
Page 252"Vie wish to assure the believers that every effort will be made to establish a Baha Court in the Holy Land prior to the date set for this election. * We should however bear in mind that the Guardian himself clearly indicated this goal, due to the strong trend towards the secularization of religious courts in this part of the world, might not be achieved."
The International Bahá'íCouncil made a further study of the possibility of establishing a Baha Court in the Holy Land.
It was found that circumstances existing in the State of Israel made it impossible to attain this goal of the Crusade in the manner stipulated by Shoghi Effendi.
The Hands of the Cause Residinghas said, "may well rank as the most signal act" of Bahá'u'lláh's ministry. It is His "Most Holy Book," the "Mother-Book of the
IBah&f Revelation." Itsprovisions "nmst remain inviolate for not less than a thousand years," and its "system will embrace the entire planet ." In it are contained "the fundamental laws of His Dispensation."
In the light of these words, one may judge the importance of the steps announced by Shoghi Effendi in April, 1955, "for the preparation of a Synopsis, and for the Codification of the Laws" of the Aqdas.
These steps, he said, were the "essential prelude to the eventual translation and publication of its entire text." (When the Universal House of Justice was elected the beloved Guardian's notes for the preparation of a Synopsis and for Codification of the Laws of the Kitáb-i-Aqdas were delivered to it.)
EXTENSION OF INTERNATIONAL BAHA'IOne of the most enduring works of the Guardian was the preparation of a secure foundation for the support of the World
Spiritual and AdministrativeThe acquisition of * of the Universal House of Justice.
properties situated in the heart of Mt. Carmel and in the plain of 'Akka was essential to this purpose and was vigorously pressed by Shoghi Effendi throughout his ministry.
The decade of the fifties saw a marked acceleration of this process and notable victories were won. Foremost was the cleansing of the area immediately surrounding the Shrine of Bahá'u'lláh from Covenant-breakers and the acquisition of their properties, which were expropriated by the Government of Israel and transferred to the Faith. The purchase of land for the future Mashriqu'l-Adhkar on Mt. Carmel was another milestone at the World Centre, as was the addition of the plot on Mt. Carmel, formerly owned by the sister of a "notorious enemy" of 'Abdu'l-Bahá, which opened the way to the building of the
International Baha Archives.Other significant purchases provided the land needed for the development on Mt. Carmel of extensive new gardens containing the "arc", about which, in future, the various buildings of the World Administrative Centre will be built.
Another important step was the purchase of five houses at the foot of Mt. Carmel, part of the German colony settled before 1870 by the Templars, in anticipation of the coining of the Lord of Hosts. The precincts of Bahá'u'lláh's Shrine were protected by further additions of land, and a house near Baha which had been used by 'Abdu'l-Bahá was acquired.
In April, 1954 the Guardianannounced that "the vast area of Baha holdings permanently dedicated to the Shrines of the Founder of the Faith and of its Herald" exceeded thee-hundred-and-fifty thousand square metres.
Within two years these endowments had been increased to over four-hundred-thousand square metres, and they were further extended before 1959. In 1954 their value had been about four million dollars.
In his last message, October, 1957, Shoghi Eff'endi estimated the value of these International Bahá'í endowments as over five-and-a-half million dollars.
BAHÁ'Í INTERNATIONAL ARCHIVESOne of the foremost objectives of the World Crusade, Shoghi Effendi announced in 1954, was the erection on Mt. Cannel of the
Baha'iInternational Archives, designed to serve as "the permanent and befitting repository for the priceless and numerous relics associated wjth the Twin FoundeTs of the Faith, with the Perfect Exemplar of its teachings and with its heroes, saints and martyrs.
The story of its design and construction is detailed in another article in this volume.2 Suffice it to say here that by April, 1957 a beautiful edifice of classical Greek style, costing over a quarter-of-a-million dollars, stood completed on Mt. Carmel. In the last year of his life Shoghi Effendi chose and purchased the entrance gate and many furnishings, including the exquisitely carved and inlaid Japanese and Chinese cabinets in which the sacred relics were placed with loving care by Amatul-BaM Rilbiyyih Khanum.
ISRAEL BRANCHESof the National Spiritual Assemblies of the United States and Canada and of India, Pakist6n and Burma had been organized as religious societies in 1930 and 1934 respectively and were legally empowered to hold unrestricted title to movable and immovable property in the Holy Land, a status which was continued with the founding of the
State of Israel. Thebeloved Guardian set as a goal of the Ten-Year Plan the establishment of seven additional Israel Branches of National Spiritual Assemblies, and in his Ri~vkn Message in 1954 he was able to announce the formation of those of the National Assemblies of the British Isles, Persia,
Canada, and Australiaand New Zealand. By November, 1957 separate Branches were established for the National Assemblies of New Zealand, Alaska and PdkistAn, bringing the total number of Israel Branches to eleven.
After the passing of Shoghiof the State of Israel recognized the status of the Custodians elected by the Hands of the Cause and took legal cognizance of the Custodians as new managers for the several
Israel or Palestine BranchesAs circumstances permitted, properties were registered in the names of the various Israel Branches. These included the Shrine 2 see page 402.
of Bahá'u'lláh, the Mansion of Baha, the properties in the Ijaram-i-Aqdas which were evacuated by the Covenant-breakers, and many properties on Mt. Camel.
RELATIONS WITH THE STATEThe State of Israel has invariably accorded a high status to the international institutions of the Faith, and "this process of recognition" has constituted "an historic landmark in the evolution of the \Vorld Centre. ." One of the first responsibilities of the International Council was to foster this relationship. "Contacts are maintained with Departments of Government as well as the City Authorities in Haifa, 'Akka, and many
Cabinet officials." (ReportThe official visit of the President of the State of Israel, Mr. Izhak Ben Zyl, and Mrs. Ben Zvi, to the Guardian in April, 1954 led to a most cordial relationship between them, and Shoghi Effendi later called upon the President and Mrs. Ben Zyl in Jerusalem.
On December 6, 1955 the Mayor of Haifa, Aba Khoushy, visited the Bahá'í House of Worship in Wilmette, Illinois, and was received by Mrs. Amelia Collins, Vice-President of the International
Bahá'í Council and Mr.The establishment of a Baha Department under the Ministry of Religious Affairs, the official acceptance of Bahá'í marriage and the excusing of Baha children from school attendance on Baha 1-loly Days, the exemption of Bahá'í properties from taxation and customs duties are all evidences of the official recognition accorded by the State of Israel to the World
Centre of the Baha Faith. Thepassing of the Guardian gave indubitable proof of the stature which the Cause of Bahá'u'lláh had attained in Israel.
"A great wave of sincere, shocked and deep-felt sympathy poured out to the Bahá'í Community from the officials of the State of Israel and its peoples," wrote the Hands in 1-laifa in their Convention message, 1958; "from the President, Prime
Minister and Cabinetmembers down to the simplest citizens, tributes and condolences poured in; at every point the Government of this State has responded to
Page 254:7 ;uPIiV ~ fl'2t'Y J4flA ~Wit.~' flit ID ~1"Ir2~ ~ lb
Es ~ ~ .8State of Thael, District Commissioner of Haifa, ~~~nowIedgeS the change of ~~nagemeflt in the Israel Bianches of various Bahá'í National Spiritual Assemblies pieviOUSlY under the ~~~~gemeflt of Shoghi Effendi, Guardian of the Baha Faith.
Page 255our requests, and cooperated with us in protecting the interests of the Faith at the International
Centre."In the submission of proposals for the revision of the Charter of the United Nations, in the close cooperation and effective assistance extended to the Baha World Community during the Persian persecutions of 1955 and 1956, in the support given to the Genocide Convention, in the participation by Baha delegates in conferences of various branches of United Nations organizations and in local participation in United Nations activities throughout the world the goal of "reinforce-ment of ties binding the Bahá'í World Community to the United Nations" was pursued during the Crusade.
An account of these activities appears elsewhere in this volume.3
THE BAHÁ'Í WORLD CONGRESSThe text of the Message released by the Hands of the Cause of God from their Conclave at Baha in November, 1961 read as follows: "Owing to conditions affecting the Cause which still prevail in the Middle East, it has become evident that it is not possible to hold the World Congress in Baizhd~d in 1963, on the occasion of the wo1ld-wide celebrations of the 'Most Great Jubilee', the Centenary of the Declaration of Bahá'u'lláh in the
Garden of Ridvan. Prolongedinvestigations have shown us that to make plans at this time for it to take place there is out of the question. We have therefore decided that this first World Congress, the last of the great gatherings of the Bahá'ís to be summoned by Shoghi Effendi, which constitutes the joyous consummation of ten years of unprecedented work and achievement, shall be held in London, the city which enshrines his infinitely precious remains, on April 28, 29, 30 and May I and 2, 1963, a period which includes the ninth and twelfth days of Ri Ivan" 3 see page 785.
In the same Message they called for "a convention in the Holy Land for the election of the Universal House of Justice on the first, second, and third days of Ri~van, 1963."
THE INTERCONTINENTAL CONFERENCESShoghi Effendi's genius as shepherd and guide of the increasingly varied Bahá'í world community was never more apparent than in his calling nine Intercontinental Conferences, four to launch, and five to invigorate at its midway point the vast and intricate evolution of his World Spiritual Crusade. In his last message to the Baha World, in October, 1957 he announced his plan for the five conferences to be held between January and September 1958 "marking the halfway point of the greatest Crusade ever embarked upon for the propagation of the Faith of Bahá'u'lláh," and signalizing "the opening of the fourth phase of the Ten-Year Plait" Their purpose would be fivefold: to offer "humble thanksgiving" to Bahá'u'lláh; to review and celebrate "the series of signal victories won so rapidly"; to consult on ways and means to ensure "triumphant consummation" of the Plan; to lend "a powerful impetus, the world over, to the vital process of individual conversion"; and to give impetus to the construction of the three Mother Temples of Europe, Africa, and
Australia.The sites chosen for these five conferences were Kampala, Sydney, Wilmette, Frankfurt, and Djakarta.
National and RegionalSpiritual Assemblies chosen to sponsor the Conferences were those of Central and East Africa, Australia, the United States, Germany and Austria, and South East Asia. The Chairmen of these five Assemblies were invited to convene them. Five I-lands of the Cause, "who, in their capacity as members of the International Baha Council, are closely associated with the rise and development of the institutions of the Faith at its World Centre," were honoured by the Guardian "to act as my special representatives To Kampala, Sydney, and
Frankfurt the Guardiansent, in the care of his representatives, "a portion of the blessed earth from the inmost Shrine of Bahá'u'lláh, a lock of His precious Hair, and a reprDduction of His
Page 256The Greek-style building erected on Mount Carmel, Haifa containing Bahá'í Archives of historical interest.
Portrait," instructing that the sacred earth be deposited in the foundations of the Temples then being erected in Africa and Australia. (This was also done in Europe at a later date.) By the Guardian's wish the Portrait of Bahá'u'lláh was exhibited to the friends in all the Conferences, and, in Wilinette, that of the Báb, as well.
In the closing words of this historic message Shoghi Effendi called "upon the entire body of the believers," to ensure "the total and resounding success of these Conferences, dedicated to the glorification of His Name, and expressly convened for the purpose of accelerating the march of the institutions of His world-redeeming Order, and of hastening the establishment of His Kingdom in the hearts of men." In the event, the Conferences served yet another purpose, for they solaced and rallied the World Bahá'í Community after the shattering and wholly unexpected loss of him who had led them for thirty-six years to the very threshold of supreme victory.
Page 257The evolution of the Faith in the Western Hemisphere during the decade of the World Crusade from four
National and Regional SpiritualAssemblies to twenty-four, and from 1390 centres to 2924 is a dramatic story heightened in interest and significance by the beginning of mass conversion among the indigenous peoples of Bolivia and
Panama.only the National Assemblies of Canada and the United States and the Regional National
Assemblies of South Americaand of Central America and the Antilles were in existence. At the victorious conclusion of the Ten-Year Plan all twenty-one National Assemblies called for in the Western
Hemisphere by Shoghi EffendiThe Guardian, in his 1953 Convention messages, called on the members of the highly promising communities of Latin America to take up their full share of the Global Crusade, entrusting to each National Assembly there, ten far-reaching goals, and to the Regional
National Assembly of South Americathe added task of establishing a Bahá'í Publishing Trust in Rio de Janeiro. So swift had been the evolution of the Latin American communities before the launching of the Ten-Year Crusade that lie chose as their primary goal the establishment, with the assistance of the United States, of twenty National Spiritual Assemblies in twenty Republics of Central and South America and the Antilles.
By June, 1954 all thirteen virgin territories to be opened during the Plan had been settled, and in the settlement of the
Falkiand Islands the FaithThe establishment of Ua4ratu'1-Quds and the purchase of endowments and Temple sites in the twenty Republics was accomplished, funds being supplied through generous gifts from the Guardian himself and from Mrs. Amelia Collins, supplemented by alloca tions from the United States.
Significantly, the first of these victories was in Panama, that point of destiny wherein, as 'Abdu'l-Bahá wrote, "the Teachings, once established will unite the East and the West, the North and the South." Here on April 21, 1954 a site for the
Mother Temple of Panamawas purchased � five acres of hilltop land commanding a view of Panama City and the Pacific Ocean.
Four Regional AssembliesThe simultaneous convocation at Ri~vAn, 1957 of four Conventions in Latin America for the purpose of forming four new Regional National Assemblies was an occasion of joy and thanksgiving made possible by the successful pioneering and teaching projects carried out during the first three years of the Crusade.
The Guardian's personal representatives to those Conventions and the representatives of the United States National Assembly were as follows: Mexico and the Republics of Central America held at Panama City, Panama: Hand of the Cause Dhikru'liAh Kh6ilern representing the Guardian, and Mr. Robert McLaughlin representing the National Assembly of the United States.
The Greater Antilles held at Kingston, Jamaica: Hand of the Cause Corinne True representing the Guardian, and Dr. Katherine True representing the National Assembly of the
United States.The Republics of Brazil, Peru, Colombia, Ecuador and Venezuela held at Lima, Peru: Hand of the Cause Horace Holley representing both the Guardian and the National Assembly of the United States.
The Republics of Argentina, Chile, Uruguay, Paraguay and Bolivia held at Buenos Aires, Argentina: Hand of the Cause 'All Muhammad Varqa representing the Guardian, and Mrs. Margery McCormick representing the National Assembly of the United States.
Page 258In each case the representative of the National Assembly of the United States called the Convention to order and acted as the temporary chairman until the Convention officers were elected. The Guardian's representative brought to the Convention the Message of the Guardian calling for four subsidiary six-year plans involving an increase in the number of believers, Local Assemblies, groups and isolated centres; the extension of legal recognition of Assemblies arid of Baha marriage and Holy Days; the consolidation of virgin territories; the increase of Bahá'í literature and of summer schools; wider acceptance of the Faith among Negroes and American Indians and their participation in administrative affairs; and the acquisition of a Temple site in each of the Republics.
Twenty-one National SpiritualDuring R4vAn, 1961 twenty-one new National Spiritual Assemblies came into being in fulfillment of the beloved Guardian's goals.
The Hands of the Cause officially attending on behalf of the body of the Hands were as follows:
Argentina ChileSome of the thrilling events which led to the final victories of the Crusade are now recounted.
Teaching the IndiansEver mindful of the words of the beloved Master in the Tablets of the Divine Plan that "You must give great importance to teaching the Indians, i.e., the aborigines of America ... should these Indians and aborigines be educated and obtain guidance, there is no doubt that through the Divine Teachings they will become so enlightened as in turn to shed light to all regions..
special efforts were made in this important field, and signal victories won, throughout the entire period of the Crusade.
No less than eighty-nine different Indian tribes became represented within the pale of the Faith � thirty-eight in Latin America, thirtyfive in the United States, eleven in Canada and five in Alaska. The major portion of the believers in Latin America are Indian, and it is estimated that one-fourth of the Canadian Baha Community is composed of Indian believers.
The attraction of the Bolivian Indians to the Faith of Bahá'u'lláh is a most enthralling saga.
It was in April, 1956 that Andr6s Jachacollo, Mayor of the estancia of Vilacollo, Canton Huafiuni, when walking in La Paz, noted the Baha Centre and stopped to inquire. Later he related how he had been searching for years, and now at last had found the Word of God and knew that his fellows sought it too.
That encounter led with incredible speed to the foundation of a Bahá'í community in the village of Vilacollo situated at an elevation of over twelve thousand feet, 250 kilornetres from La Paz. Here at Ridvan, 1957 the first all-Indian Spiritual Assembly was formed.
The Ri~v6in, 1960 report of the WesternNational Spiritual Assembly of the Bahá'ís of Argentina, 1962 � 1963.
National Spiritual Assembly of the Bahá'ís of Bolivia, 1962 � 1963.
(One member not shown in the photograph.)National Spiritual Assembly of the Bahá'ís of Brazil, 1962 � 1963.
National Spiritual Assembly of the Bahá'ís of Chile, 1961 � 1962.
Page 261National Spiritual Assembly of the Bahá'ís of Colombia, 1962 � 1963.
National Spiritual Assembly of the Bahá'ís of Costa Rica, 1961 � 1962.
Hand of the Cause Dhikru'llTh KMdem seated third from the left.
Page 262National Spiritual Assembly of the Bahá'ís of Cuba, 1962 � 1963.
National Spiritual Assembly of the Bahá'ís of the Dominican Republic, 1962 � 1963.
Page 263National Spiritual Assembly of the Bahá'ís of Ecuador, 1962 � 1963.
National Spiritual Assembly of the Bahá'ís of El Salvador, 1961 � 1962.
Page 264National Spiritual Assembly of the Bahá'ís of Guatemala, 1962 � 1963.
National Spiritual Assembly of the Bahá'ís of Haiti, 1962 � 1963.
Page 265National Spiritual Assembly of the Bahá'ís of Honduras, 1961 � 1962.
ill' � National Spiritual Assembly of the Baha of Jamaica, 1962 � 1963.
Page 266National Spiritual Assembly of the Bahá'ís of Mexico, 1961 � 1962.
National Spiritual Assembly of the Bahá'ís of Nicaragua, 1962 � 1963.
Page 267'ilk-National nal Spiritual Assembly of the Bahá'ís of Panama, 19624963.
National Spiritual Assembly of the Bahá'ís of Paraguay, 1962 � 1963.
Page 268National Spiritual Assembly of the Baha of Peru, 1962 � 1963.
National Spiritual Assembly of the Bahá'ís of Uruguay, 1961 � 1962.
Page 269National Spiritual Assembly of the Baha of Venezuela, 1962 � 1963.
Hemisphere Teaching Committeeof the United States stated: "The most spectacular development has been the phenomenal spread of the Faith among the Indians of Bolivia. Starting with two brothers who found the Faith in 1956, there are now over 900 Indian believers in that country There are more than twenty localities with more than nine Baha.
But they are coming in faster than they can be taught."
The first Indian Congressof Bolivia was held in Oruro on February 21 � 25, 1961 with 116 Indians participating. They came from 45 different localities.
By the end of the Crusade there were 98 Local Spiritual Assemblies in Bolivia, 275 groups and 162 isolated centres, and an estimated 8,000 believers.
During the closing years of the Crusade the teaching work among the Guaymi and Kuna Indians of the San Bias Islands began to show great promise.
At Ri4vAn, 1962 it was reported that the Panama friends had more than quadrupled their numbers in a year, ending with a total of 377 new believers of whom 342 were Indians.
A few months later, during the final year of the Ten-Year
Plan, Panamareported that 24 islands in the San Bias group had been opened to the Faith and that 103 believers had entered the Cause in three-and-a-half months.
In January, 1963 it was reported that a total of 1,471 enrollments had been recorded to that time; there were 17 Local Spiritual Assemblies and expectation of 30 by Ridvan. The first indigenous Baha school, on December 9 � 22, 1962, drew nine Kuna and ten Guayrni
Indians from Ghiriqui ProvinceAdding five new Local Assemblies during the last year of the Crusade, Brazil more than doubled the number called for by the Guardian. Six had been called for in the Ten-Year Plan; thirteen were established, including the first all-Indian Assembly formed in the Kiriri Indian
Cornimmity of Lagoa GrandeDuring the final year of the Ten-Year Plan Haiti more than doubled the number of believers and
Assemblies. Volunteerteachers undertook an intensive course of study in a seminar held in Port-au-Prince, and afterwards took the Teachings to villages such as Pinson, Duvallon, llaut-St. Marc, Berart and Mont-rout. In most of these places Assemblies were established before RijvAn, 1963 to form a total of 10 Local Assemblies.
Page 270Nearly fifty years ago in announcing the Divine Plan, 'Abdu'l-Bahá wrote: "The moment this Divine Message is carried forward by the American believers from the shores ofArnerica and is propagated through the continents of Europe, of Asia, of Africa and of Australia, and as far as the islands of the pacific, this community will find itself securely established upon the throne of an everlasting dominion.
Then will all the peoples of the world witness that this community is spiritually illumined and divinely guided. Then will the whole earth resound with the praises of its majesty and greatness."
The implementation of the conditions of this promise began during the beloved Guardian's
Ten-Year Crusade. Pioneersarose by the hundreds to carry the Message of Bahá'u'lláh to every corner of the world. During the first year one-hundred-and-fifty-seven pioneers, including five members of the United
States National SpiritualAssembly went forth, while during the second a further one-hundred-and-twenty-five settled in various goals allotted to the American
Baha Community. Thisprocess continued until all accessible goals were settled.
Never in the history of the Cause had there been such a pouring out of material resources for the purchase of endowments, Temple sites and Ua4ratu'1-Quds as well as for the financing of pioneer projects, and as contributions toward administrative budgets in the areas for which the United States was primarily responsible.
So great were the efforts and sacrifices of this community that the Guardian of the Faith conferred on them the illustrious titles of "chief executors of 'Abdu'l-Bahá'í Divine Plan, and champion-builders of the Administrative
Order."Shortly before his passing, Shoghi Effendi said of the American Baha community: "A prodigious expenditure of effort, a stupendous flow of material resources, an unprecedented dispersal of pioneers, embracing so vast a section of the globe, and bringing in their wake the rise, the mA-tiplication and consolidation of so many institutions, so diverse in character, so potent and full of promise, already stand to their credit, and augur well for a befitting consummation of a decade-long task in the years immediately ahead."
The homefront tasks, too, were completed and thewas able to joyfully announce that all the homefront requirements had been met and exceeded:
"Rather than 300 LocalAssemblies, 331 were established at Ridvan; not just 100 but 111 Assemblies were incorporated in continental U.S.A. and two in Hawaii. The number of enrollments more than doubled compared to the previous year, bringing the total of Baha centers to over 1700. Eighty-three school districts in twenty-nine states and the District of Columbia recognize Baha Holy Days; two entire states � Louisiana and Rhode Island � grant this recognition."
They also reported that at R4vftn, 1963 there were still 388 adult American pioneers in foreign fields who would continue at their posts as long as there was need.
ALASKAAssembly to be formed in the Western Hemisphere outside Latin America during the decade was singular in another respect � it was the first time that a political subdivision of a single national community was called upon to form a "National" Spiritual Assembly and it was elected during the same year as were the four Regional
Spiritual AssembLiesrepresented both the beloved Guardian and the National Assembly of the United States at the first Convention, to which the Guardian addressed these words: "I welcome, with joy, pride and thankfulness, the convocation of the first Alaskan Baha Convention.
So auspicious an event constitutes an important milestone in the progressive unfoldment of the Bahá'í World Spiritual Crusade, and represents the fruition of the valiant efforts exerted, in the course of several decades, by the American Baha Community..
."Starting in 1953 with a total of thirteen localities which included two Local Assemblies and thee groups, that far northern community had expanded, by the time of the Most Great Jubilee, to forty-one localities,
Page 271National Spiritual Assembly of the Bahá'ís of the United States, 1961 � 1962.
National Spiritual Assembly of the Bahá'ís of Alaska, 1962 � 1963.
Page 272National Spiritual Assembly of the Báb4'is of Canada, 1961 � 1962.
comprised of thirteen Local Assemblies, fourteen groups and fourteen isolated centres. In addition there were Local Assemblies at Sitka and Kodiak under the jurisdiction of the Canadian and United States National Assemblies respectively, and a group at Unalaska far out on the Aleutian chain of islands also under the jurisdiction of the
United States.Sharing the destiny of America foretold by the Master in the Tablets of the Divine Plan, Canada was assigned her full share of the goals of the Crusade. That community was to establish outposts of the Faith not only in the northern, eastern and western sections of its own country, but in places as widely separated as Iceland in the North Atlantic and the Marquesas Islands in the South Pacific. In all, thirteen virgin territories were to be opened to the Faith while at the same time the strength of the homefront was to be doubled. All but one of these territories were opened during the flrst year.
By Ri~v~n, 1963 the homefront had been expanded from 90 localities to 255; from 30 Local Spiritual Assemblies to 64, and in addition a Local Assembly in Mackenzie, three in Yukon Territory and one on Baranof Island (U. S.) had been formed.
Nineteen groups and thirteen isolated believers were located in the territories outside the Canadian homefront for which Canada was responsible. Only one such territory was vacant at the end of the Crusade.
The Faith reached its northernmost point of diffusion at Franklin in September, 1953.
Added to the purchase of endowments, Temple land and a new Ija ratu'1-Quds, was the acquisition by gift from Abdu'l-Bahá RflijiyyihKh6num of her parents' home, which Shoghi Effendi said was "uniquely associated with 'Abdu'l-Bahá'í historic visit and destined to be regarded as the foremost Bahá'í Shrine throughout that Dominion." This, in turn, was the source of another victory when on February 24, 1958, the Superior Court in Montreal, in the predominantly
Roman Catholic Provinceof Quebec, awarded the plaintiff, the National Spiritual Assembly of the Bahá'ís of Canada, a favourable verdict by exempting this house from property taxes on the grounds that it belonged to a body forming part of a World Religion.
Taxes paid were refunded by the City of Montreal.Conference held in Stockholm in July, 1953 set in motion a highly significant campaign of the World Crusade, which the Guardian said was destined to mark "a great turning-point" in Europe and the "opening of a phase of a spiritual revival that bids fair to eclipse any period in its spiritual history."
At that time Europe could count only three National
Spiritual Assemblies� those of Germany and the British Isles being among the o!dest in the Baha world � and the newly-formed Regional Spiritual Assembly of
Italy and Switzerland.These Assemblies, together with those of Canada and the United States were now called upon to launch a "massive and collective enterprise", not oniy in the twenty-two countries already opened to the Faith, but in thirty unopened territories and islands as well.
The Guardian's initial plan for Europe encompassed the rearing and legal incorporation of thirteen National Spiritual Assemblies, the multiplication of Local Assemblies and localities (in most instances quadrupling and trebling the number), the acquisition of fourteen national Jyla4ratu'1-Quds and a greater number of national endowments, the purchase of Temple sites in Stockholm and Rome, the translation of Baha literature into ten additional languages, the formation of a German Publishing Trust, the establishment of summer schools, the incorporation of some fifty Local Assemblies, and the winning to the Faith of members of the Basque and Gypsy races.
But the most enthralling task was entrusted to Germany, the building near Frankfurt, in the heart of the European continent, of the first European
Mashriqu'l-Adhkar.The continent of Europe, Sho~ni Effendi wrote in 1957, "has exerted a far-reaching influence" upon the destinies of mankind. Now Europe was called upon to raise not less than one-quarter of the pillars on which the first Universal House of Justice would rest, and tins give evidence that Europe was able to rise to the full measure of the Guardian's promise, and "play a decisive role in the ultimate unification of the human race With the purchase of the national $azfratu'I-Quds in LuxenThourg-ViUe on November 1, 1957, the goal of acquiring fourteen national Ija4ratu'1-Quds was completed; the national endowments called for in the Ten-Year Plan were all acquired by June, 1958; and in that same year the goal of translating Bahá'í literature into ten new European languages was likewise achieved.
To Ft~rone Shoghi Effendigave a final blessing in his gift of land for the future Mashriqu'l-Adhkar of Switzerland. At the end of his life the attachment he felt for a country which held many memories for him, was evinced in this unique way; he even told the two Swiss pilgrims, whom he received with joy as his guests in April 1957, where the land should be situated, overshadowed by the Bernese Oberland and the Alps he had climbed and grown to love.
BRITISH ISLESThe fourteen Crusade tasks which the Guardian bestowed on the British Baha Community greatly advanced the "two-fold process" of Britain's unfolding mission.
At home, "the base" for all "future operations" was greatly expanded and strengthened. Abroad, the Africa Project would be brought to fruition through the establishment of the National Spiritual Assembly of the Baha of Central and East Africa, while the opening of four virgin territories and the consolidation of the Faith in nine African countries would contribute mightily to the spiritual development of that continent.
Finally, the penetration of unopened islands in the Mediterranean, North Sea and English Channel, and the consolidation of the Faith in Hong Kong would signalize the widening scope of British tasks abroad.
The beloved Guardian'slast annual Message to the British Baha was full of praise and encouragement; it revealed the glorious vista of their future work and inspired them to "plod on, however tedious the work however formidable the obstacles ; it gave them firm guidance as to those "rock bottom requirements which alone can guaran
Page 274274 THE BAHÁ'Í WO tee the opening and hasten the advent, of that blissful era which every British Baha heart so eagerly anticipates It was in London, on November 4, 1957 that the precious Sign of God on earth, the Guardian of the Cause of God, took leave of this earthly life. To the funeral caine the Hands of the
Cause, National Spiritual Assemblymembers and believers from every part of the world. It would be premature to estimate the influence of this mysterious event on the souls and fortunes of the British Bahá'í Community, but his resting-place in London, since that day, has become a point of pilgrimage for believers from many lands.
In their November, 1961message, the Hands of the Cause announced from their conclave at Bahá'í that London had been selected as the site of the World Congress � the focal point to which Bahá'ís of the world would turn at Ri4win, 1963 to celebrate the Most Great Jubilee marking the one hundredth anniversary of Bahá'u'lláh's Declaration.
And the British Baha Communityresponded to the challenge and set about the task of preparing for this auspicious event which several thousand believers from all over the world were expected to attend.
When the friends gathered at the Royal Albert Hall on that historic Ri4v6n, the British Bahá'í Community joined in the victory celebrations with its sister communities.
It had achieved its goals abroad and had consolidated its homefront, ending the Crusade with no less than 49 Local Spiritual Assemblies, 19 of which were incorporated; it had maintained its enviable record of raising the largest number of pioneers per capita of any Baha community in the world, and had become financially independent.
Regional Spiritual AssembliesThe formation of thirteen independent National Spiritual Assemblies in Europe was to be accomplished in two stages. First would come the formation, at RW~v6n, 1957 of three Regional Spiritual Assemblies, for Scandinavia and Finland, the Benelux countries, and the Iberian Peninsula.
Thereafter, as the countries were ready for their own National Assemblies, one would be formed in each. Shoghi Effendi himself set 1958 as the date for the formation of the
National Assembly of Franceand 1959 as the date for Austria to achieve this goal.
In his Message to the Baha world at Ri~vAn, 1955 the Guardian designated the capital cities of Stockholm, Brussels and Madrid as the sites for the first Conventions of the Regional Assemblies and named the following Hands of the Cause his personal representatives: Stockholm � Hermann Grossniann and
Adeibert Mull-schiegelThe Conventions were opened by members of the sponsoring
United States National Assemblygave a subsidiary Six-Year Plan for the propagation and consolidation of the Faith on their respective homefronts.
FRANCEAssembly of the United States, in collaboration with the Paris Assembly, began, in 1953, to organize and consolidate the work which would result in the establishment of the National
Spiritual Assembly of Francewith its own national headquarters, endowment and incorporation. France was to quadruple the number of Local Spiritual Assemblies and treble the number of localities in which Baha resided. The gift of the Ija4ratu'1-Quds at 11 rue de Ia Pompe in Paris in April, 1953 achieved the first goal. An endowment was acquired four years later, in 1957.
France entered the last year before the election of her National Spiritual Assembly with five Local Spiritual Assemblies, and seven of the goal cities named by the Guardian had been settled.
The first National Conventionmet in Paris at RiQvAn, 1958; two Hands of the Cause were present, Jlerinann
Grossrnann and WilliamSears, the former as official representative of the Institution of the Hands. Miss Edna True represented the sponsoring
Page 275National Spiritual Assembly of the Bahá'ís of Austria, 1961 � 1962.
~Y I National Spiritual Assembly of the IBaM'is of Belgium, 1962 � 1963.
Page 276National Spiritual Assembly of the IBahá'ís of the British Isles, 1962 � i 963.
National Spiritual Assembly of the Bahá'ís of Denmark, 1962 � 1963.
Page 277National Spiritual Assembly of the Baha of Finland, 1962 � 1963.
National Spiritual Assembly of the Bahá'ís of France, 1962 � 1963.
Page 278National Spiritual Assembly of the IBahá'ís of Germany, 1962 � 1963.
National Spiritual Assembly of the Baha of Italy, 1962 � 1963.
Page 279National Spiritual Assembly of the Bahá'ís of Luxembourg, 1962 � 1963~ 7 National Spiritual Assembly of the Baha of n Holland, 1962 � 1963.
Page 280National Spiritual Assembly of the Bahá'ís of Norway, 1962 � 1963.
National Spiritual Assembly of the Bahá'ís of Portugal, 1962 � 1963.
Page 281National Spiritual Assembly of the Bahá'ís of Spain, 1962 � 1963.
National Spiritual Assembly of the Bahá'ís of Sweden, 1962 � 1963.
Page 282National Spiritual Assembly of the IBahá'ís of Switzerland, 1962 � 1963.
United States Nationalspite of many difficulties, France was able to wear the palm of victory in 1963, counting 7 Local Spiritual
Assemblies, 14did not live to announce it, he had recorded in his notebook that 1959 was the year for the formation of the Austrian
National Spiritual Assembly.During the preceding year, the German Baha Community made special efforts to strengthen the teaching work in Austria, a tangible result of which was the formation of that country's fifth
Local Assembly at Linz.The first Convention was held in the Uaziratu'1-Quds in Vienna on April 25 � 26, 1959.
Hand of the Cause John Ferraby, officially representing the Hands, as well as four members of the National Spiritual Assembly of Germany which had been responsible for the formation of this sister National Assembly, were present. The dele gates consulted on the Four-Year Plan proposed by the Hands of the Cause.
Within it were Austria's only unfulfilled goals of the Crusade, the incorporation of the National and Local Assemblies. The site of Austria's future Mashriqu'l-Adhkar, a supplementary achievement, needed only to be registered in the name of the newly-elected
National Assembly.had been formed, and in addition, there were one group and four isolated centres.
Eleven National SpiritualWith the consolidation of the homefront in Europe came the announcement from the I-lands of the Cause that eleven new
National Spiritual Assemblieswould be formed at Ri~v6n, 1962, resulting in the dissolution of the Regional
Spiritual Assemblieswhich had been established as an interim measure in 1957. To each of these first Conventions the Institution of the Hands of the Cause sent the following representatives:
Page 283was crowned by the completion of the exterior of the
MotherThe two-year period immediately preceding the beginning of the Ten-Year Crusade was occupied by the Africa Project, the first international undertaking of the Faith of Bahá'u'lláh involving the cooperation of five National
Spiritual Assemblies.It was carried forward under the leadership of the National Spiritual Assembly of the British Isles. It witnessed the opening of twelve designated goal territories as well as four others � sixteen in all, bringing to twenty-five the total number of African countries and islands opened to the Faith. Overshadowing this entire project was the spiritual influence of Hand of the Cause Mhsft Ban&ni, the first, and at that time the only Hand of the Cause in that continent, called by the Guardian the Father of Africa. Pioneers had achieved the formation of 17 Local Spiritual Assemblies, 13 iii Uganda, and one each in Tanganyika, Kenya,
Libya and Liberia. Theyhad won over 200 followers in 24 African tribes and had translated Baha literature into 13 African languages.
In addition, the Bahá'í Conmunity of Egypt and Si&dAn, whose National Assem-lily was at the time the first and only pillar, in that continent, of the future Universal House of Justice, had extended to 30 centres, including
9 Local Spiritual Assemblies.Goals of the Ten-Year ('rusade The Africa Project was but a prelude to a vast campaign to propagate and consolidate the Faith of Bahá'u'lláh in every corner of the continent � no matter how remote, backward, or physically dangerous. Remarkable as the progress there had already been, the pace increased a hundredfold with the launching of the
Ten-Year Crusade. Longyears ago the Master had written: "The hearts of the Africans are as a blank scroll of paper upon which thou cansi write any phrase; but thou must have patience and a heart as firm as a mountain, owing to the innumerable hardships that may intervene and He testified that Bahá'u'lláh Himself had "compared the coloured people to the black pupil of the eye" through which "the Light of the spirit shinetlz forth."
Now, with the Guardian's call to open thirty-three virgin territories, pioneers from Britain, America, Persia, India, 'Iraq and Egypt began to converge on this huge continent and to take up their posts. African believers themselves arose from Uganda to carry the Faith to Ruanda-Urundi, Belgian Congo,
French Equatorial Africaand the British Carneroons as well as to extend the centres in Uganda, Kenya and Tanganyika, thus setting the "glorious example" for which the Guardian had appealed.
Already the words of 'Abdu'l-Bahá were manifest in their heroic exploits, and their unrecorded deeds of valour will shine in God's sight forever.
During the first year of the Crusade every one of the virgin areas of Africa was settled except
Spanish Guinea, Comoroof Bahá'u'lláh took part in this mighty surge to victory.
In December, 1953 the Guardiancalled upon all National Assemblies � especially those of Egypt, Britain and the United States � to participate in the opening of three funds for the early purchase of Temple sites in Cairo,
Kampala and Johannesburg. Hehimself contributed three thousand pounds sterling.
In less than a year all three sites were acquired.
The Second Phase1954 � 1956 The progress of the Faith in Africa during the second year of the Crusade was given extraordinary momentum by two actions of the beloved Guardian. The first was the call for the appointment, by Hand of the Cause Mts& Ban&ni, of an Auxiliary Board of nine members to assist him in his work. The second was to announce the formation of Regional
National Assemblies.Because of the "phenomenal progress of the African Campaign, alike in teaching and administrative spheres of Baha activity," the Guardian wrote in October, 1954, "I feel the hour is now ripe for the adoption of preliminary measures designed to pave the way for the simultaneous erection during RhjvAn of 1956 of three pillars of the future
Universal House of Justicein the North, the South and the very heart of this long dormant continent." He called upon the British, the United States and the
Egyptian National Assembliesrespectively, to arrange for the convocation of "three epochmaking Conventions~~ in Kampala, Johannesburg and Tunis and asked Hand of the Cause Miis~ Banttni to act as his personal representative at each of them.
Because only Local SpiritualAssemblies duly constituted during Ri4v&n, 1955 would be qualified to elect delegates, Shoghi Effendi urged "all groups established throughout the African continent as well as in the islands... already four score in number � to seize their pTesent golden opportunity during the fast-fleeting months and exert every effort to attain Assembly status
The new Regional Nationalwith its seat in Kampala, comprising Uganda, Kenya, Tanganyika, Ruanda-Urundi,
Belgian Congo, French Equatorialof the British Isles was assigned responsibility for the formation of this new National Assembly, its incorporation, and the acquisition of a Temple site, a national endowment and a national ijaziratu'1-Quds.
South and West Africa with its seat in Johannesburg, comprising the Union of South Africa, Basutoland, Zululand, Swaziland, Bechuanaland, South West Africa, Angola, Northern Rhodesia, Southern Rhodesia, Nyasaland, Mozambique, Madagascar, R6union Island, Mauritius, and St. Helena Island. The National Assembly of the United States was given responsibility for the formation and incorporation of this new National Assembly and for the acquisition of a Temple site, national endowment and national Ijaratu'1-Quds. North West Africa with its seat in Tunis, comprising Tunisia,
Algeria, Morocco (InternationalZone), Spanish Morocco, French Morocco, Rio de Oro, Spanish Sahara, French West Africa, Gambia, Portuguese Guinea, Sierra Leone, Liberia, Gold Coast, Ashanti Protectorate, North~ em Territories Protectorate,
British Togo-land, FrenchTogoland, Nigeria, British Cameroons, French Caineroons, Spanish Guinea, St. Thomas Island, Cape
Verde Islands, Canary Islandsand Madeira. The National Assembly of Egypt and Stid6n was assigned responsibility for the formation of this new National Spiritual Assembly and for the accuisition of a national endowment and a national Ua4ratu'1-Quds.
In addition, the territory under the jurisdiction of the National Assembly of Egypt and Sttdttn was to be expanded and that Assembly would thereafter be known as the National Spiritual Assembly of the Bahá'ís of North East Mrica. In this area the number of
Local Spiritual Assembliesand centres was to be doubled and other goals were to be attained. The new territory included: Egypt, Libya, Sfid4n, Eritrea,
French Somaliland, ItalianCURRENT BAHÁ'Í ACTIVITIES 2 Believers throughout Africa
greeted these announcements with joyous enthusiasm.
One could feel the irrepressible vigour of the continent when it was announced at the next Ridvan: "As the sun set on April 21, 1955 ... seventy-five groups burst into Assemblies throughout the length and breadth of this continent and its neighbouring islands The most remarkable progress continued to be in Central and East Africa where
31 new Local Assemblieswere formed, covering every territory and island except Comoro, which had just been opened that year.
Uganda alone formed 17 new Assemblies, increased its African believers to nearly 900 and its centres to over one hundred. Kenya formed 8 new Assemblies, Tanganyika 2, and the first Local Assemblies were organized in the Belgian Congo, Ruanda-Urundi, Zanzibar and the Seychelles
Islands.The British Cameroons, first settled in October, 1953, scored the thrilling total of eight new Assemblies, making nine in all.
First Local AssembliesIslands were opened, and all Africa � fifty-eight territories and islands � lay open to the Faith.
In April, 1955 over one-hundred-and-twentywere functioning; more than thirteen hundred African believers from over ninety tribes were enrolled; Baha literature had been translated into more than fifty languages and there were more than three hundred localities in Africa where Baha resided. Small wonder that Shoghi Effendi cabled
Mr. Baha on April 26thof that year: "Rejoice greatly, admire deeply, grateful magnificent achievements valiant friends, coloured white pioneers, teachers, administrators, four areas
African continent. LovingIn his cable of August 23, 1955 the Guardian unexpectedly announced: Historic decision arrived at raise Mother Temple Africa city Kampala situated its heart constituting supreme consolation masses oppressed valiant brethren cradle Faith. Every continent globe except Australasia will thereby pride itself derive direct spiritual benefits its own Mashriqu'l-Adhkar.
Befitting recognition will moreover have been accorded marvelous expansion Faith amazing multiplications its administrative institutions throughout this continent, a continent fully deserving a House Worship, corn-plernenting four national $a~iratu'1-Quds already established, wherein spirit unconquerable Faith can dwell, within whose walls
African adherents FaithBahá'u'lláh can congregate, from which anthems praise glorifying Most Great Name can ascend concourse
Abh~ KingdomThus, at this early stage of their growth, the African believers found themselves with additional responsibilities which they had not anticipated and which made heavy, but glorious, claims upon them.
At Rig1v~n, 1956 Hand of the Cause Mts~ Ban&ni was able to attend all four African Conventions as the personal representative of the Guardian. In addition, the following representatives of the sponsoring National Assemblies were in attendance and presided at the opening of the sessions: Kampala � Ijasan Baha'i, Chairman of the British
National Assembly.Johannesburg � Paul Haney, Hand of the Cause and Chairman of the United States National
Assembly.Tunis � 'Abdu'1-Rabfrn Yazdf, Chairman of the Egyptian
National Assembly.was the largest of the four African Conventions, and for the first time the sessions were open to believers other than delegates. That year the Guardian had deemed it wise to grant permission for women to serve as delegates, and two were elected.
Consolidation and Expansion1956 � 1963 The story of the final seven years of the Crusade in Africa is one of rapid advance and can best be told region by region:
Page 286National Spiritual Assembly of the Bahá'ís of Central and East Africa, 1962 � 1963.
CENTRAL AND EAST AFRICAThis region, which the Guardian said is "so promising and privileged and whose countries are "among the first of the Negro-inhabited territories to be warmed and illuminated by the rays of the Revelation of Bahá'u'lláh P is one of the earth's greatest and most richly-endowed areas.
Geographically it is one quarter of the great continent of Africa and extends from the Atlantic to the Indian Ocean. It covers all manner of terrain, from the desert country around Lake Chad to the densely forested area of the Congo basin.
It contains high mountain ranges, plateaus, highlands and humid tropical coastlines as well as picturesque islands off its east and west coasts.
Influencing these regions are the British, the French, the Belgian, the German, the Indian and Arab cultures; the Roman Catholic, the
Protestant and MuslimAssembly was formed in 1956, it inherited not only an area of rich promise, but a Baha community already proven in sincerity and love. It also succeeded to valuable Bahá'í properties, including the Ua4ratu'1-Quds in Kampala, the 13 acre property on Kikaya hill which was to become the site of the Mother Temple of Africa, and other holdings.
Together with their fellow African communities, the Baha of Central and Last Africa were charged by the Guardian with responsibilities under a supplementary
Seven-Year Plan. Foremostamong these was the erection of the Tenwle. As Shoghi Effendi launched his trusted coworkers on their formidable tasks, he assured them in a message dated July 6, 1956, that: "I will, from the depths of my heart supplicate the Almighty to enable them to discharge these heavy responsibilities in a manner that will serve to heighten the keen admiration already so widely felt throughout the Baha world ...
May they rise to the occasion that now presents itself, and contribute, individually as well as cob lectively, to the enrichment of their spiritual heritage A multitude of problems faced the new National Assembly as it took up its tasks: critical shortages of money and trained
Page 287people; huge distances separating communities; a dearth of Baha literature in vernacular languages; a large proportion of believers who could neither read nor write, but who longed to know more about the Faith; proper definition of Local Assemffly areas; orientation of tribal customs, such as those concerning marriage, to the laws of Bahá'u'lláh; and religious opposition in such places as Zanzibar and
French Equatorial Africa.But these challenges were met and offset with resounding victories for the Cause.
Bahá'í literature was translated and produced in many languages; Baha Holy Days were recognized throughout Tangaryika; recognition was accorded at H. M. Kitalya Prison Farm in Uganda where a lone Bahá'í had brought twenty-five prisoners into the Cause; thousands accepted the Faith, hundreds of new centres were opened and new Local Spiritual Assemblies were formed; and finally, steps were taken leading to the construction and completion of the Temple by the time of its dedication in January, 1961. (The story of the Temple is recounted elsewhere in this volume.)
By the end of the Crusade, it was estimated that more than 40,000 believers had been enrolled, of whom approximately hail' were in the Congo. The Faith had been established in more than 2,000 centres and a total of 861 Local
Spiritual Assemblieswas elected at RiQv6n, 1963; 554 of these were in Uganda 143 in the Congo, 118 in Kenya, and 41 in Tanganyika. Others were formed in Ruanda-Urundi,
French Equatorial AfricaThese stupendous victories, rivalled in sheer number of believers only in the Indian subcontinent, captured the admiration and imagination of Bahá'ís everywhere. What greater tribute to lay at the feet of Shoghi Effendi than such victories in a continent which he loved so much.
NORTH EAST AFRICAIn the first year of the Crusade every virgin territory assigned to the Bahá'ís of Egypt and SfidAn received the Message of the New Day. In the next two years (1954 � 1956) the chief goals of the second phase were attained � the acquisition of the 1{alratu'1-Quds and endowment in Tunis and the purchase of the Temple site in Cairo. Other victories included the incorp oration of the
Local Assembly in AddisAbaba � the flrst African Assembly to achieve this status � and the establishment of a IBah&i burial ground in Tripoli, Libya.
On April 10, 1957, the new Regional National Assembly was incorporated.
When,in 1960, difficulties made it impossible to directly administer the Faith in territories outside Egypt, a regional administrative committee was formed. This, in turn, was replaced at the following Ri~v6n by a new National Spiritual Assembly with its headquarters in Addis Ababa.
This newly-formed RegionalNational Assembly was officially registered at the High Court of Addis Ababa on July 10, 1961.
At the close of the Crusade in 1963, this Region, most of whose territories were Muslim, could count no less than 88 Bahá'í centres of which twenty-five had achieved
Local Spiritual AssemblyThe enormous area assigned to the Regional Spiritual
Assembly of North WestAfrica, comprising twenty five territories, island groups, sovereign nations, dependencies and protectorates, showed great growth and development during the Ten-Year Crusade.
In 1953, when the beloved Guardian announced his plan to the Baha world, only seven of the territories of North West Africa had been opened to the Faith � three of them during the Africa Project � and Local Spiritual Assemblies existed only in Tunis and Monrovia. There could have been but a handful of Bahá'ís in the whole Region at the time.
The next three years witnessed a startling unfoldment and such an arising of African pioneers as to bring infinite joy to the heart of Shoghi Effendi.
When the Regional Spiritual Assemblywas elected in 1956, there was a total of 101 localities opened to the Faith, 38 of which had elected Local Spiritual Assemblies, and there were nearly 1,000 believers. All territories were occupied except four.
The national Ijazfratu'1-Qudshad been acquired in Tunis, and an endowment had been acquired in Bomi Hills.
By the end of the Crusade only Rio de Oro,National Spiritual Assembly of the Bahá'ís of North East Africa, 1962 � 1 963.
Spanish Guinea and St.Thomas Island, owing to the forced departure of their pioneers, were vacant, and there had been organized a total of 115 Local Spiritual Assemblies. In addition, there were 137 localities where Bahá'ís were residing.
THE CAMEROONSForemost among the territories of North West Africa was the British Carneroons, opened to the Faith in 1953 when Enoch Olinga crossed its borders after a formidable journey across Central Africa.
By Ri4v~n, 1954 an AssemblyA year later, eight more Assemblies were elected, and in 1956 the first all-African Teaching Conference was held.
Early in 1957, Mr. Olinga made the pilgrimage to Haifa, becoming the first to satisfy the Guardian's longing to receive an African Baha at the World Centre. Shoghi Effendi called him AbO'1-Futfib (Father of Victories), and one of the last acts of the Guardian of the Faith was to elevate Mr. Olinga to the rank of Hand of the Cause. By June, 1957 the first Ijaziratu'1-Quds of the Carneroons was acquired, the Guardian himself contributing five hundred pounds towards its purchase.
Many hundreds of believers were enrolled in the British Carneroons and at the victorious conclusion of the Crusade, 54 Local
Spirtitual Assembliesnearly half all those existing in North West Africa � had been established there.
Other AreasThe growth of the Faith in other African territories also showed much promise.
There were 21 Local SpiritualAssemblies formed in Gambia at Rhjv&n, 1963; 11 in
Nigeria; S in French Morocco;in the Holy Land announced: "For the second time in the course of this glorious Ten-Year Crusade, the enemies of
Page 289National Spiritual Assembly of the Bahá'ís of South and West Africa, 1962 � 1963 Hand of the Cause John Robarts seated in the ccntre.
the Cause of God have raised a commotion which is resounding in the ears of all maffidnd. The 'water' with which they thought to extinguish the light of the Faith in an obscure district of Morocco has indeed been transmuted by the I-land of God into a 'fuel' which has caused the world to blaze "The first event of this extraordinary sequence was the arrest in Nador, on April 12, 1962, of four believers of that city. Immediately afterwards, four believers from Tetuan, hearing of this, went to Nador and were themselves arrested, and finally the number of imprisoned Bahá'ís reached a total of fourteen At last on October 31, after more than six months of imprisonment, the fourteen accused were arraigned before the Regional Court of Nador which reviewed the accusations and committed the prisoners for trial before the Criminal Court of the same town on the charges of (1) rebellion and disorder, (2) attacks on public security, (3) constitution of an association of criminals, (4) constitution of an association and (5) attacks on religious faith.
"Contrary to expectations of the enemies of the Faith, the reaction of the general public at the initial hearing, having at first been indifferent, became steadily more favourable to the accused and more and more indignant at the nature of the trial."
Finally, on December 10, 1962, the trial in the Criminal Court proceeded, and despite the fact that the prosecution made no attempt to prove the five charges, nine of them were found guilty � three were sentenced to deat'n, five to imprisonment for life and one to imprisonment for fifteen years. The verdict and the sentences were appealed to the Supreme Court and the force of world public opinion, favourable to the Baha'is, was focussed on Morocco, making the authorities aware that they could not hide injustice.5
SOUTH AND WEST AFRICAThe pioneers who opened this area to the Faith were, as the Guardian testified, "a singularly distinguished and devoted group of pioneers" and more than most, they needed heroic qualities and wisdom to deal with the manifold problems confronting them in this part of the world. One day their story will be told freely, and their glorious deeds will be cherished by generations to come.
5 see page 794.Assembly had been won by Rislv6n 1954, but in the two years preceding the election of the Regional Spiritual Assembly, 25 additional Assemblies were added, an acceleration which Shoghi Effendi said "has been such as to evoke feelings of profound admiration, joy and thankfulness in the hearts of the followers of the Faith not only in the African continent, but throughout the entire Baha world."
There were many milestones in the development of the Region, among them the following: Legal incorporation of the Salisbury AssenThly on May 6, 1957. Acquisition of the }jazfratu'1-Quds in Salisbury in November, 1958. Exemption of five Local Assemblies from registration in Northern Rhodesia (1958). Recognition of the Faith by the Paramount
Chief's Council in SwazilandThere were hardships to be endured. For example, in Mozambique the first Persian pioneer had been imprisoned amd then sent away; others tried to enter, but met with failure.
But perseverance finally brought success and a few pioneers settled in the country; and in 1955, Lourengo Marques achieved its Assembly and soon there were over thirty Bahá'ís there, two of whom succeeded in carrying the Faith to Angola.
One of the most inspiring sagas took place in Mauritius, the island off the east coast of Madagascar, which won in the Guardian's last
Convention Message a"special tribute" for surpassing "to an unbelievable extent the goals set" for it. Opened by a lone woman believer in November, 1953, progress was, at first, very slow. The first to accept the Faith was a young Chinese Mauritian in February, 1955. Soon the visit of a Persian teacher accelerated the work, and nearly a score of people became Baha.
In 1956, the first three Local Assemblies were formed.
By the end of the Crusade, there were 35 Bahá'í centres in Mauritius, 16 of which had Local
Spiritual Assemblies.The filial victory tally in South and West Africa showed that there were nearly 350 localities in which Bahá'ís resided and of these, 93 had elected their Local Spiritual Assemblies.
South Africa led the way with a total of 22 Assemblies, followed by Mauritius with 16, Northern Rhodesia with 15, Swaziland with 13 and Southern Rhodesia with 9.
And so Africa � that vast continent which, except for Egypt and the StidAn and a few believers in South Africa, could hardly be said to have been opened to the Faith in 1951 � had now outstripped all but one other continent in vying for the honour of having the largest number of believers and centres. In 1963 there were no less than 1,076 Local Assemblies and 2,655 centres where the Faith of Bahá'u'lláh was firmly established.
Page 291"The hour has now struck," the Guardian said, "for this continent, on whose soil, more than a century ago, so much sacred blood was shed, to contribute, in association with its sister continents, to the progress and ultimate triumph of this global Crusade It would be a "triple campaign embracing the Asiatic mainland, the Australian continent and the islands of the Pacific Ocean � a campaign which may well be regarded as the most extensive, the most arduous and the most momentous of all the campaigns of a worldgirdling crusade The hope he held was that it would "provide, as it unfolds, an effective antidote to the baneful forces of atheism, nationalism, secularism and materialism that are tearing at the vitals of this turbulent continent," and that it would "re-enact those scenes of spiritual heroism which have left their everlasting imprint on the fortunes of the peoples and nations dwelling within its borders."
The story of the victorious consuniimation of this challenge can now be told.
PERSIAThe contributions of the believers in the Cradle of the Faith to the victorious conclusion of the global Crusade are legion. Hundreds of pioneers arose to serve the Cause, not only in goals assigned to Persia, but in other places as well. Before the passing of Shoghi Effendi in 1957, they had settled every one of the thirteen virgin areas assigned td them in Asia /
K Ab,~t. A&aasjt--C C � -& ~A4uz) %tLt~First National Convention of the Bahá'ís of Chile, Santiago, April 1961, attended by Hand of the Cause I-Iermann Grossrnann.
the National Spiritual Assembly, from among all the friends in that country, which will bear to it the same relation as the local committees bear to their respective Local Assemblies.
"With it, too, rests the decision whether a certain point at issue is strictly local in its nature, and should be reserved for the consideration and decision of the Local Assembly, or whether it should fall under its own province and be regarded as a matter which ought to receive its special attention. The
National Spiritual Assemblywill also decide upon such matters which in its opinion should be referred to the Holy Land for consultation and decision.
"With these Assemblies, local as well as national, harmoniously, vigorously, and efficiently functioning throughout the Bahá'í world, the only means for the establishment of the Supreme House of Justice will have been secured. And when this Supreme Body will have been properly established, it will have to consider afresh the whole situation, and lay down the principle which shall direct, so long as it deems advisable, the affairs of the Cause.
"The need for the centralization of authority in the National Spiritual Assembly, and the concentration of power in the various Local Assemblies, is made manifest when we reflect that the Cause of Bahá'u'lláh is still in its age of tender growth and in a stage of transition; when we remember that the full implications and the exact significance of the Master's worldwide instructions, as laid down in His Will, are as yet not fully grasped, and the whole Movement has not sufficiently crystallized in the eyes of the world.
"It is our primary task to keep the most vigilant eye on the manner and character of its growth, to combat effectively the forces of separation and of sectarian tendencies, lest the Spirit of the Cause be obscured, its unity be threatened, its Teachings suffer corruption; lest extreme orthodoxy on one hand, and irresponsible freedom on the other, cause it to deviate from that Straight Path which alone can lead it to success.
"Hitherto the NationalConvention has been primarily called together for the consideration of the various circumstances attending the election of the National Spiritual
Page 497THE WORLD ORDER OF BAIIA'TJ'LLAH 497
Second National Convention of the Bahá'ís of Colombia, Bogota, April 1962.
Assembly. I feel, however, that in view of the expansion and the growing importance of the administrative sphere of the Cause, the general sentiments and tendencies prevailing among the friends, and the signs of increasing interdependence among the National Spiritual AssenThiles throughout the world, the assembled accredited representatives of the American believers should exercise not oniy the vital and responsible right of electing the National Assembly, but should also fulfil the functions of an enlightened, consultative and cooperative body that will enrich the experience, enhance the prestige, support the authority, and assist the deliberations of the National Spiritual Assembly. It is my firm conviction that it is the bounden duty, in the interest of the Cause we all love and serve, of the members of the incoming National Assembly, once elected by the delegates at Convention time, to seek and have the utmost regard, individually as well as collectively, for the advice, the considered opinion and the true sentiments of the assembled delegates. Banishing every vestige of secrecy, of undue reticence, of dictatorial aloofness, from their midst, they should radiantly and abundantly unfold to the eyes of the delegates, by whom they are elected, their plans, their hopes, and their cares. They should familiarize the delegates with the various matters that will have to be considered in the current year, and calmly and conscientiously study and weigh the opinions and judgments of the delegates. The newly elected National Assembly, during the few days when the Convention is in session and after the dispersal of the delegates, should seek ways and means to cultivate understanding, facilitate and maintain the exchange of views, deepen confidence, and vindicate by every tangible evidence their one desire to serve and advance the common weal.
Not infrequently, nay oftentimes, the most lowly, untutored and inexperienced among the friends will, by the sheer inspiring force of seffiess and ardent devotion, contribute a distinct and memorable share to a highly involved discussion in any given Assembly.
Great must be the regard paid by those whom the delegates call upon to serve in high position to this all-important though inconspicuous manifestation of the revealing
Page 498First National Convention of the Baha of Costa Rica, San Jos6, April 1961, attended by Hand of the Cause Dhikru'llAh KlThdem.
power of sincere and earnest devotion.Assembly, however, in view of the unavoidable limitations imposed upon the convening of frequent and longstanding sessions of the Convention, will have to retain in its hands the final decision on all matters that affect the interests of the Cause in America, such as the right to decide whether any Local Assembly is functioning in accordance with the principles laid down for the conduct and advancement of the Cause. It is my earnest prayer that they will utilize their highly responsible position, not only for the wise and efficient conduct of the affairs of the Cause, but also for the extension and deepening of the spirit of cordiality and wholehearted and mutual support in their cooperation with the body of their coworkers throughout the land. The seating of delegates to the Convention, i.e., the right to decide upon the validity of the credentials of the delegates at a given Convention, is vested in the outgoing National Assembly, and the right to decide who has the voting privilege is also ultimately placed in the hands of the National Spiritual Assembly, either when a Local Spiritual Assembly is being for the first time formed in a given locality, or when differences arise between a new applicant and an already established Local
Assembly. While the Conventionis in session and the accredited delegates have already elected from among the believers throughout the country the members of the National Spiritual Assembly for the current year, it is of infinite value and a supreme necessity that as far as possible all matters requiring immediate decision should be fully and publicly considered, and an endeavor be made to obtain after mature deliberation, unanimity in vital decisions. Indeed, it has ever been the cherished desire of our Master, 'Abdu'l-Bahá, that the friends in their councils, local as well as national, should by their candor, their honesty of purpose, their singleness of mind, and the thoroughness of their discussions, achieve unanimity in all things. Should this in certain cases prove impracticable the verdict of the majority should prevail, to which decision the minority
Page 499THE WORLD ORDER OF BAHÁ'U'LLÁH 499
National Convention of the Baha of Cuba, Havana, April 1962.
must under all circumstances, gladly, spontaneously and continually, submit.
"Nothing short of the all-encompassing, all-pervading power of His Guidance and Love can enable this newly-enfolded order to gather strength and flourish amid the storm and stress of a turbulent age, and in the fullness of time vindicate its high claim to be universally recognized as the one Haven of abiding felicity and peace."
3. On its international institutions: � "It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Bahá'u'lláh should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. Their common, their fundamental object is to insure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings.
Acting in conjunction with each other these two inseparable institutions administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions.
Severally, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutions � instruments designed for the effective discharge of its particular responsibilities and duties.
Each exercises, within the limitations imposed upon it, its powers, its authority, its rights and prerogatives. These are neither contradictory, nor detract in the slightest degree from the position which each of these institutions occupies. Far from being incompatible or mutually destructive, they supplement each other's authority and functions, and are permanently and fundamentally united in their aims.
"'It is incumbent upon the members of the House of Justice,' Bahá'u'lláh, on the other hand, declares in the Eighth Leaf of the
Exalted Paradise, 'totake counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them. God xviii verily inspire them with whatsoever
Page 500National Convention of the Bahá'ís of the Dominican Republic, Santo Domingo,
April 1962.He willeth, and He verily is the Provider, the Omniscient.'
'Unto the Most Holy Book' (thestates in His Will, 'every one must turn, and all that is not expressly recorded therein must be referred to the Universal
House of Justice. Thatwhich this body, whether unanimously or by a majority doth carry, that is verily the truth and the purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice, and turned away from the Lord of the
Covenant.'"Not only does 'Abdu'l-Bahá confirm in His Will Bahá'u'lláh's above-quoted statement, but invests this body with the additional right and power to abrogate, according to the exigencies of time, its own enactments, as well as those of a preceding House of Justice. 'Inasmuch as the House of Justice,' is His explicit statement in His Will, 'hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same ... This it can do because these laws form no part of the divine explicit text.'
"Referring to both the Guardian and the Universal House of Justice we read these emphatic words: 'The sacred and youthful Branch, the Guardian of the Cause of God, as well as the
Universal House of Justiceto be universally elected and established, are both under the care and protection of the Abh~ Beauty, under the shelter and unerring guidance of the Exalted One (the BTh) (may my life be offered up for them both). Whatsoever they decide is of God.'
"From these statements it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the
Universal House of Justicehas been invested with the function of legislating on matters not expressly revealed in the teachings.
The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgment on such laws and ordinances as Bahá'u'lláh has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other.
Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested.
...THE WORLD ORDER OF BAHÁ'U'LLÁH 501
First National Convention of the IBah6Ns of Ecuador, Quito, Api-il 1961, attended by Hand of the Cause Llasan Baha'i.
Second National Convention of the Baha of El Salvador, San Salvador, April 1962.
Page 502First National Convention of the Bahá'ís of Guatemala, Guatemala City, April 1961, attended by Hand of the Cause William Sears.
National Convention of the Bahá'ís of Haiti, Port-au-Prince, April 1962.
Page 503THE WORLD ORDER OF BAHÁ'U'LLÁH 503
Second National Convention of the Bahá'ís of Honduras, Tegucigalpa, April 1962.
"Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God's immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no less than Bahá'u'lláh Himself. Its shield and defender are the embattled hosts of the AbWi Kingdom. Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish.
The axis round which its institutions revolve are the authentic provisions of the Will and Testament of 'Abdu'l-Bahá Its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunciated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been expressly ordained in the KITAB-I-AQDAS. The seat round which its spiritual, its humanitarian and administrative activities will cluster are the Mashriqu'l-Adhkar and its Dependencies.
The pillars that sustain its authority and buttress its structure are the twin institutions of the Guardianship and of the
Universal House of Justice.The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Bahá'u'lláh.
The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the human race; its standard the 'Most Great Peace'; its consummation the advent of that golden millennium � the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Bahá'u'lláh."
Page 504National Convention of the Bahá'ís of Jamaica, Kingston, April 1962.
Second National Convention of the Bahá'ís of Mexico, Mexico City, April 1962.
Page 505THE WORLD ORDER OF BAHÁ'U'LLÁH 505
THE INSTITUTION OF TIlE NATIONALTHE sacred Writings of the IBahft'i Faith create organic institutions having a membership elected by the Bahá'í community. Bahá'u'lláh called these institutions into being; their establishment, definition, training and development came later, in the ministry of 'Abdu'l-Bahá and in that of the Guardian appointed in 'Abdu'l-Bahá'í Testament.
Since the passing of 'Abdu'l-Bahá.in 1921, the formation of Local SpirituaL Assemblies has multiplied in East and West, and the institution of the National Spiritual Assembly has become firmly established. Concerning this national administrative body Shoghi Effendi has provided clear information and direction. Its purpose, its power, its responsibility and its functions and duties are definitely prescribed.
"Its immediate purpose is to stimulate, unify and coordinate by frequent personal consultations the manifold activities of the friends [believers]
as well as the Local Assemblies; and by keeping in close and constant touch with the Holy Land Bahá'í World Center], initiate measures, and direct in general the affairs of the Cause in that country.
"It serves also another purpose, no less essential than the first in conjunction with the other National Assemblies throughout the Bahá'í world, to elect directly the members of the International House of Justice, that Supreme Council that will guide, organize and unify the affairs of the [Faith]
throughout the world.it has to exercise full authority over all the Local Assemblies in its province, and will have to direct the activities of the friends, guard vigilantly the Cause of God, and control and supervise the affairs of the [Faith] in general.
"Vital issues, affecting the interests of the Cause in that country that stand distinct from strictly local affairs, must be under the full jurisdiction of the National Assembly.
It will have to refer each of these questions to a special Committee, to be elected by the members of the National Spiritual Assembly, from among all the friends in that country "With it, too, rests the decision whether a certain point at issue is strictly local in its nature or whether it should fall under its own province and be regarded as a matter which ought to receive its special attdntion."1 "The need for the centralization of authority in the National Spiritual Assembly, and the concentration of power in the various Local Assemblies, is manifest."2 "The authority of the National Spiritual Assembly is undivided and unchallengeable in all matters pertaining to the administration of the Faith [throughout its country]."3 The individual Baha has spiritual citizenship in a world comnrnnity of believers acting through local, national and international bodies.
There is no division of interest or conflict of authority among these institutions, for ever since the ascension of
Bahá'u'lláh in 1892 HisFaith has possessed infallible guidance by virtue of His Covenant, which specifically provides it. The action of a Baha administrative body, therefore, while rationally determined by constitutional principles, operates in a spiritual realm revealed by the Manifestation of God and maintained free from political pressure and the influence of materialism.
Apart from the appointedhas individual authority. Decisions are confined to the sphere of action and are made by a body of nine persons.
The advice and direction clarifying the nature and operation of a National Spiritual Assembly have been compiled by the American Bahá'ís from letters written them by Shoghi
Effendi.44 Bahá'í Adrninis:ratiozz; Declaration of Trust and ByLaws of the National Spiritual Assembly of the Baha of the United
States.During the ministry of 'Abdu'l-Bahá, after He had approved the petition submitted to Him by the American Baha expressing their desire to construct a I-louse of Worship, these Bahá'ís formed a national body known as Bahá'í Temple Unity, incorporated for the purpose of gathering funds and coordinating plans to erect the Temple in Wilmette. That body, though national in scope and elected by delegates representing the various local Baha communities, was not a National Spiritual Assembly.
It is interesting to note that in Bahá'í Templeestablished a body reflecting their own national historical experience. The local communities preceded the national body in time and each exercised an independent authority in the conduct of its own affairs. When their representatives agreed to form a national Bahá'í body with full jurisdiction over Temple matters, they transferred to it powers which vested final decision not in its directors but in the Annual Convention.
The vital distinction between Temple Unity and the National Spiritual Assembly when later established lay in this field of ultimate authority. The National Spiritual Assembly possessed original authority, powers and functions of its own.
It came into existence through election of its nine members at a National Convention but constituted a continuing authority derived from the Baha Teachings and not conferred by any action of the believers, whether as local communities or as delegates. This authority emerged supreme in relation to Bahá'í matters within the national community but subject to the higher authority of the Guardian and also of the future International House of
Justice.is an institution created by the Teachings of the Faith independent of the Bahá'ís who elect its members and of the Bahá'ís composing its membership.
In no way does this institution reflect either the political or the ecclesiastical influences of its environment, whether in America, Europe or the East. This fact has paramount importance.
On the one hand it reveals the existence of an organic religious society; on the other hand it demonstrates the freedom of this new community from the legalisms and devices acting within every human institution.
While the transition from Bahá'í Temple Unity toin North America emphasizes certain principles inherent in I3ah&i institutions, the formation of a National Spiritual Assembly in a new area represents more profoundly the creation of a new type of society.
Every national Bahá'í community has gone through some evolution reflecting its historical background before its National Spiritual Assembly was established.
The functions of a National Spiritual Assembly are manifold: the publication of Baha literature; national teaching plans; supervision of local communities; encouragement and direction of all the IBahá'ís in their service to the Faith; and representation of the Baha in relation to the civil authorities. Each national body prepares and adopts its own constitution, formulated on the basis of the model approved by the Guardian of the Baha
Faith. All the NationalSpiritual Assemblies collectively, under the title of The Baha International Community, constitute an international nongovernmental organization whose delegates are accredited by United Nations for attendance and participation in its regional conferences.
Through the institution of the National Spiritual Assembly, Bahá'ís are enabled to carry out plans of considerable magnitude, collaborate with Bahá'ís of all other lands in matters of international interest, maintain common standards of administrative principle, and take advantage, in the appointment of committees, of particular talents and aptitudes possessed by individual believers.
The National SpiritualAssembly stands as one of the pillars supporting the Baha world community.
Participation in national Baha activities serves to insulate the individual Baha from infection by the psychic ills which afflict modern society as result of its lack of faith and spiritual direction.
Within the shelter of this emerging order the storms of partisanship cannot engulf the soul.
Page 507THE WORLD ORDER OF BAHÁ'U'LLÁH 507
A PROCEDURE FOR THE CONDUCT OFA SUMMARY of the constitutional basis of the Convention has been made by the National Spiritual Assembly and approved by the Guardian ...
II. CONVENTION CALLAssembly determines the date, duration and place of the Annual Convention and provides for such meetings in connection with the Convention as it may feel are desirable.
III. CONVENTION PROCEDUREConvention [of the Bahá'ís of the United States and Canada], held in 1934, voted a recommendation calling upon the National Spiritual Assembly to supply a parliamentary procedure for the conduct of the Annual Convention, and the present material has been prepared to meet the need indicated by that recommendation.
Order of BusinessPrayer and devotional readings, provided by the outgoing
National Spiritual Assembly.Opening of the Convention by Presiding Officer of the National Spiritual
Assembly.Election by secret ballot of Convention Chairman and Secretary. The Convention Officers are to be elected by the assembled delegates from among the entire number of delegates who are present at the Convention.
Annual Report of NationalThese are to be considered as part of the Report of the
National Spiritual Assembly.They are whenever possible published in Bahá'í News in advance of the Convention date, for the information of the delegates.
Subjects for Consultation:Any delegate may, before the Convention convenes, recommend to the National Assembly such topics as he deems of sufficient importance to be included in the Convention agenda; and the National Spiritual Assembly, from the list of topics received from delegates, and also suggested by its own knowledge and experience, is to prepare an agenda or order of business as its recommendation to the Convention.
This agenda may include, as part of the National Assembly's Annual Report, the presentation of special subjects by well qualified members, committee representatives or non-Bah&f experts whose exposition is necessary or desirable for the information of the delegates.
On motion duly made, seconded and voted, any such subject may be omitted, and also on motion duly made, seconded and voted, any other subject may be proposed for special consultation.
Annual Election: The election of members of the National Spiritual Assembly is to take place approximately midway during the Convention sessions, so as to enable the delegates to consult with both the outgoing and incombg Assemblies, in accordance with the Guardian's expressed desire.
C'onduct of Bits/ness Every deliberative body, to fulfill its functions, must conduct its deliberations in accordance with some established rules of order.
The parliamentary procedure here set forth for the Convention is based upon the procedure already adopted for meetings of Local Assemblies and communities. It accordingly extends to sessions of the Annual Convention the same procedure under which
Page 508Second National Convention of the Bahá'ís of Nicaragua, Managua, April 1962.
Page 509THE WORLD ORDER OF BAHÁ'U'LLÁH 509
the delegates, in their other Baha activities, are accustomed to conduct discussion and consultation.
The purpose of consultation at the Annual Convention is threefold: to arrive at full and complete knowledge of the current conditions, problems and possibilities of the Faith in America; to give to the incoming National Assembly the benefit of the collective wisdom, guidance and constructive suggestions of the assembled delegates; and to contribute to the unity, in spirit and in action, of the entire American Baha community.
The freedom of each and every delegate to take part in discussion and to initiate motions is untrammeled save as the undue activity of one delegate might hamper the rights of the other delegates. Any necessary limitation to be placed upon individual discussion shall be determined by the Chairman in the absence of any specific motion duly voted by the delegates themselves.
It shall be the duty of the Chairman to encourage general consultation and make possible the active participation of the greatest possible number of delegates.
The Chairman has the same power and responsibility for discussion and voting upon motions as other delegates. Members of the outgoing and incoming National Assembly who are not delegates may participate in the consultation but not vote.
A resolution, or motion, is not subject to discussion or vote until duly made and seconded. It is preferable to have each resolution clear and complete in itself, but when an amendment is duly made and seconded, the Chairman shall call for a vote on the amendment first and then on the motion. An amendment must be relevant to, and not contravene, the subject matter of the motion.
The Chairman shall call for votes by oral expression of ayes and nays, but where the result of the vote is doubtful by a show of hands or a rising vote. A majority vote determines.
Discussion of any matter may be terminated by motion duly made, seconded and voted, calling upon the Chairman to bring the matter to an immediate vote or proceed to other business.
The transactions of the Convention shall be recorded by the Secretary, and when certified by the Convention officers shall be given to the National
Spiritual Assembly.The electors in the Annual Election shall consist of those delegates included in the Roll Call prepared by the National Spiritual Assembly.
Ballots and tellers' report forms shall be provided by the National Assembly.
The election shall be conducted by the Convention, but delegates unable to attend the Convention shall have the right to vote by mail.
The Chairman shall appoint three tellers, chosen from among the assembled delegates.
The electoral method shall be as follows:shall call the roil of delegates, whereupon each delegate, in turn, shall place his or her ballot in a ballot box; and as the names are called ballots received by mail shall be placed in the ballot box by the Secretary of the National
Assembly.2. The ballot box shall then be handed to the tellers, who shall retire from the Convention Hall to determine the result of the election.
3. The result of the election is to be reported by the tellers, and the tellers' report is to be approved by the Convention.
4. The ballots, together with the tellers' report, certified by all the tellers, are to be given the National Spiritual AssenThly for preservation.
IV. THE CONVENTION RECORDThe permanent recprd of each successive Annual Convention shall consist of the following: � (1) Convention Call as issued by the National Spiritual Assembly, including list of participating Baha Communities; (2) list of accredited delegates; (3) Annual Reports of the National Spiritual Assembly and of its Committees; (4) Messages sent to and received from the Guardian; (5) Resolutions and other transactions of the assembled delegates; (6) the result of the
Annual Election.First National Convention of the Baha of the Republic of Panama, Panama City, April 1961, attended by Hand of the Cause Dhikru'llAh Kh6dem.
Second National Convention of the Bahá'ís of Paraguay, Asuncion, 1962.
Page 511THE WORLD ORDER OF BAHÁ'U'LLÁH 511
LOCAL SPIRITUAL ASSEMBLY*THE institution of the Spiritual Assembly was created by Bahá'u'lláh and is an integral part of His Revelation, together with the teachings, principles, supplications, truth, and laws written in the
Books and Tablets. Itis the foundation stone of the new World Order, the establishment of which is the essential aim of the Baha Faith. Through the loyalty of the believers who assist in the unfoldment of its latent attributes and powers, divine guidance and reinforcement is promised, and the forces of unity, justice, affection and fellowship are made to prevail over the negative elements which prey upon and destroy the civilization of an unbelieving age.
To it (Local Assembly)all local matters pertaining to the Cause must be directly and immediately referred for full consultation and decision. The importance, nay the absolute necessity of these Local Assemblies is manifest when we realize that in the days to come they will evolve into the local House of Justice, and at present provide the firm foundation on which the structure of the Master's Will is to be reared in future." B.A., p. 37.
"In order to avoid division and disruption, that the Cause may not fall a prey to conflicting interpretations, and lose thereby its purity and pristine vigor, that its affairs may be conducted with efficiency and promptness, it is necessary that every one should conscientiously take an active part in the election of these Assemblies, abide by their decisions, enforce their decree, and cooperate with them wholeheartedly in their task of stimulating the growth of the Movement throughout all regions.
The members of these Assemblies, on their part, must disregard utterly their own likes and dislikes, their personal interests and inclinations, and concentrate their minds upon those measures that will conduce to the welfare and happiness of the Bahá'í Corn*
* From "The Baha Community"When the requisite conditions exist, the local group of Bahá'ís is obligated to establish an Assembly.
It is not an optional matter.The requisite conditions are simple. They include the following: 1. There must be nine or more adult Bahá'ís in good standing resident in the community.
2. These Baha are to be declared and recognized believers, all meeting qualifications of faith laid down by the Guardian.
If one or more members of the group are such newly-confirmed IBahá'ís that they are not yet recorded as believers by the National Spiritual Assembly, these new believers are to take a full part in the formation of the Assembly, subject to later determination of their Bahá'í status.
3. Each Local Assemblyhas a definite area of jurisdiction. In most cases the area is that of the civil boundaries of an incorporated village, town or city. An Assembly may also be formed by nine or more Baha who reside in the same township or county or unincorporated village.
Where the area of jurisdiction is a township, there must be nine or more adult Bahá'ís resident therein outside the limits of any incorporated town or city in the township, as each Bahá'í civil area must be separate and distinct from other areas where an Assembly might later be formed.
Where the area of jurisdiction is a county, the county itself must be small enough to permit all the believers to meet regularly.
The county unit constitutes a Bahá'í area of jurisdiction only when in it there are nine or more IBah&is who have access to no smaller civil area such as township or permanent electoral district. Postal areas and school districts do not represent areas of jurisdiction for Baha
Assemblies.First National Convention of the Bahá'ís of Peru, Lima, April 1961.
4.At the present time there is oniy one date when Local Assemblies can be formed � April 21 of any year. As the Bahá'í calendar consists of days which begin and end at sunset rather than midnight, the time to form an Assembly is after sunset on April 20 and before sunset on
April 21.5. Where there are more than nine adult Baha'is, they form an Assembly by electing the nine members of the Spiritual Assembly. Where there are exactly nine adult Baha'is, they establish an Assembly by joint declaration, and all nine members must participate. The National Spiritual Assembly provides different types of report forms for these two methods, and the group should apply for the proper form in advance.
(For further information refer to the following section on "The Annual
Election and Organization.")Assemblies will have to be elected directly by the friends, and every declared believer of 21 years and above, far from standing aloof and assuming an indifferent or independent attitude, should regard it his sacred duty to take part conscientiously and diligently, in the election, the consolidation and the efficient working of his own Local Assembly."
B.A., p. 39."Pending its (the Universal House of Justice) establishment, and to insure uniformity throughout the East and throughout the West, all Local Assemblies will have to be reelected once a year, during the first day of Ridvan, and the result of polling, if possible, be declared on that day." B.A., p. 41.
The annual meeting on April 21, called for the election of the Spiritual Assembly, provides the occasion for the presentation of annual reports by the Assembly and by all its committees.
The chairman of the outgoing Assembly presides at this meeting.
The order of business includes: Reading of the call of the meeting Reading of appropriate Bahá'í passages bearing upon the subject of the election Appointment of tellers Distribution of ballots Prayers for the spiritual guidance of the voters
Page 513THE WORLD ORDER OF BAHÁ'U'LLÁH 513
The election by secret ballot Presentation of annual reports Tellers' report of the election Approval of the tellers' report Assembly members are elected by plurality vote. The believers receiving the nine highest votes on the first ballot are elected, unless two or more are tied for ninth place. In case of a tie, a second ballot is cast by those present, and on this ballot the voter is to write the name of one of those who are tied in the first ballot.
Contrary to the ways of the world, Bahá'í elections are approached in a spirit of prayer without preliminary electioneering or nominating of candidates. Before the ballots are cast, prayers should be read and all participating ask for guidance in selecting those best fitted to serve.
In this regard the Guardian wrote: Let us recall His explicit and often-repeated assurances that every Assembly elected in that rarefied atmosphere of selflessness and detachment is, in truth, appointed of God, that its verdict is truly inspired, that one and all should submit to its decision unreservedly and with cheerfulness."
WA., p. 65.the elector is called upon to vote for none but those whom prayer and reflection have inspired him to uphold. Moreover, the practice of nomination, so detrimental to the atmosphere of a silent and prayerful election, is viewed with mistrust Should this simple system (based on plurality) be provisionally adopted, it would safeguard the spiritual principle of the unfettered freedom of the voter, who will thus preserve intact the sanctity of the choice he first made BA., p. 136.
"The newly elected Assembly is called together by the believer who received the highest number of votes, or in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; and this member shall preside until the permanent chairman is chosen."
ByLaws of a L.S.A., Art.It is preferable to have the election of the officers of the Assembly immediately following the annual election or formation by joint declaration; however, all nine members of the Assembly must be given opportunity to vote for the officers. In rare instances a meeting for the election of officers cannot be called because of inability on the part of one or more members to attend. In such cases, the best procedure is to elect or appoint immediately a temporary chairman and secretary to serve until such time as all members of the Assembly can be present to vote in person.
Permanent officers are elected by secret ballot and by majority rather than by plurality vote.
(Plurality is the largest number; majority is the number greater than halt which, in this case, is at least five out of the nine.)
When an Assembly is organized, it is to report its formation and election of officers to the National Spiritual Assembly, together with whatever relevant facts may be necessary for recognition of the Assembly.
Dissolution of a LocalOnce elected or formed by joint declaration, an Assembly continues to exist until the next annual election or until the
National Spiritual AssemblyThis decision is not to be made by the members of the Local Assembly itself nor by any regional or national committee.
If the number of adult IBaM'is in the community becomes less than nine, or other conditions arise which make it impossible for the Local Assembly to function, the facts should be reported to the National Assembly for final determination of the status of the Assembly.
Authority and Functionsare "invest-ed with an authority rendering them unanswerable for their acts and decisions to those who elect them; solemnly pledged to follow, under all conditions, the dictates of the 'Most Great Justice' that can alone usher in the reign of the 'Most Great Peace' which Bahá'u'lláh has proclaimed and must ultimately establish; charged with the responsibility of promoting at all times the best interests of the communities within their jurisdiction, of familiarizing them with their plans and activities and of inviting them to offer any recommendations they might wish to make; cognizant of their no less vital task of demonstrating, through association with all liberal and humanitarian
Page 514movements, the universality and comprehensiveness of their Faith; dissociated entirely from all sectarian organizations, whether religious or secular; assisted by committees annually appointed by, and directly responsible to, them, to each of which a particular branch of Baha activity is assigned for study and action; supported by local funds to which all believers voluntarily contribute.
G.P.R, p. 331.The various functions of the Local Spiritual Assembly, and its nature as a constitutional body, are duly set forth in Article VII of the ByLaws of the National Spiritual Assembly, and more definitely defined in the ByLaws of a Local Spiritual Assembly approved by the National Spiritual Assembly as recommended by the Guardian.
Each Local Spiritual Assemblyof the United States, whether or not legally incorporated, is to function, according to those ByLaws, and all members of the local Bahá'í community shall be guided and controlled by their provisions.
An essential function of Local Spiritual Assemblies is to act as intermediaries between the local communities and the National Spiritual
Assembly. The Local Assemblyis, therefore, the proper medium through which local Bahá'í communities can communicate with the body of their national representatives.
Appointment of CommitteesIn the appointment of committees, only those committees needed to carry out the activities of the community are necessary. Such committees are appointed by the Assembly from among the entire membership of the community, have specific functions to perform, and are responsible to the Assembly who will exercise constant and general supervision upon their work. Before making appointments, it is usually beneficial to discuss the special abilities, aptitudes and personal wishes of the members under consideration in relation to the tasks which are to be performed by the committees.
MeetingsA meeting of the Spiritual Assembly is valid only when it has been duly called, that is, when each and every member has been informed of the time and place. The general practice is for the Assembly to decide upon some regular time and place for its meeting throughout the IBahá'í year, and this decision when recorded in the minutes is sufficient notice to the members. When the regular schedule cannot be followed, or the need arises for a special meeting, the secretary, on request by the chairman, or, in his absence or incapacity, of the vice-chairman, or of any three members of the Assembly, should send due notice to all the members.
The procedure for the calling of the Annual Meeting is outlined in Article XI of the ByLaws of a
Local Spiritual Assembly."The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His Divine Fragrances, humility and lowliness amongst His loved ones, patience and longsuffering in difficulties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Baha shall be vouchsafed to them. In this day, assemblies of consultation are of the greatest importance and a vital necessity.
Obedience unto them is essential and obligatory.""The first condition is absolute love and harmony amongst the members of the Assembly. They must be wholly free from estrangement and must manifest in themselves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be nonexistent, that gathering shall be dispersed and that Assembly be brought to naught.
"The second condition : � They must when coming together turn their faces to the Kingdom on High and ask aid from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views.
They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one~s views will lead ultimately to discord and wrangling and the truth will remain hidden. The honored members must with all freedom express their
Page 515THE WORLD ORDER OF BAHÁ'U'LLÁH 515
Second National Convention of the Baha of Uruguay, Montevideo, April 1962, attended by Hand of the Cause llerrnann Grossmann.
First National Convention of the Bahá'ís of Venezuela.
Page 516Second National Convention of the Bahá'ís of Arabia, April 1958.
own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he nmst with moderation set forth the truth, and should differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority. It is again not permitted that any one of the honored members object to or censure, whether in or out of the meeting, any decision arrived at previously, though that decision be not right, for such criticism would prevent any decision from being enforced.
"In short, whatsoever thing is arranged in harmony and with love and purity of motive, its result is light, and should the least trace of estrangement prevail the result shall be darkness upon darkness ... If this be so regarded, that assembly shall be of God, but otherwise it shall lead to coolness and alienation that proceed from the Evil One Should they endeavor to fulfill these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that assembly shall become the center of the Divine blessings, the hosts of Divine confirmation shall come to their aid, and they shall day by day receive a new effusion of spirit." B.A., pp. 22 � 23.
Recommended Agenda andshould conduct their business in an orderly manner.
The following agenda is suggested for meetings of the Local Spiritual
Assembly:Reading and approval of minutes of previous meeting Report of Secretary (or
Corresponding Secretary)including correspondence of interest and concern to the body of the believers, and any and all recommendations duly adopted by the community at the last Nineteen Day
FeastUnfinished business New business, including conferences with members of the community and with applicants for enrollment as members of the community Closing prayer A Spiritual Assembly, in maintaining its threefold function of a body given (within the limits of its jurisdiction) an executive,
Page 517TIlE WORLD ORDER OF BAHÁ'U'LLÁH 517
Third National Convention of the Baha of Burma, Rangoon, April 1961.
a legislative and a judicial capacity, is charged with responsibilities for initiating action and making decisions. Its meetings, therefore, revolve around various definite matters which require deliberation and collective decision, and it is incumbent upon the members, one and all, to address themselves to the chairman on the subject under discussion and not introduce matters irrelevant to the subject.
Baha principles of consultation and majority rule are requisite characteristics in Baha Administration, and represent radical departures from the generally accepted rules of parliamentary procedure (based on Roberts Rules of Order) used in this country. In Baha Assembly action, the chairman takes part in the discussion, and a majority decision becomes unanimous and binding upon all. There is no minority opinion in IBahá'í Administration; the decision of the majority is the decision of all.
Every subject or problem before an Assembly is most efficiently handled when the following process is observed: First, ascertainment and agreement upon the facts; Second, agreement upon the spiritual or administrative principle which is involved; Third, full and frank discussion of the matter, leading up to the offering of a resolution; and, Fourth, voting upon the resolution.
A resolution, or motion, is not subject to discussion or vote until duly made and seconded. It is preferable to have each resolution clear and complete in itself, but when an amendment is duly made and seconded, the chairman shall call for a vote on the amendment first and then on the original motion. An amendment must be relevant to, and not contravene, the subject matter of the motion. Only one motion should be considered at a time. The procedure for handling motions is: 1. Statement of motion
2. Second5. Announcement of the result of the voting. Amendments are to be voted on before the main motion. Motions can be amended only once, by one of the following actions: adding, striking out, inserting, striking out and inserting, substituting, dividing.
An action may be agreed upon by theThirty-third National Convention of the Bahá'ís of India, New Delhi, May 1962, attended by Hand of the Cause Shu'~iu'11Ah 'AIA'i.
Page 519THE WORLD ORDER OF BAHÁ'U'LLÁH 519
Assembly without going through the formality of making a motion and voting upon it; however, if the agreement is not unanimous the question must be put to a vote.
The chairman, or other presiding officer, has the same right and responsibility as other members of the Assembly for discussing and voting upon all matters being considered by the
Assembly.Discussion of any subject before the Assembly may be terminated by a motion duly made, seconded and voted, calling upon the chairman to put the matter to a vote or to proceed to the next matter on the agenda. The purpose of this procedure is to prevent any member or members from unnecessarily prolonging the discussion beyond the point at which full opportunity has been given all members to express their views.
A motion to adjourn is always in order and has priority over all other motions except the motion to fix the time of the next meeting. The motion to adjourn is not debatable and cannot be amended.
It requires a majority vote.Before voting, however, the presiding officer should point out items of unfinished business on the agenda, so that the members will know whether to vote for or against adjournment at that moment.
A motion may be withdrawn by the mover, provided no one objects, and before a vote has been taken.
When the Assembly has taken action upon any matter, the action is binding upon all members, whether present or absent from the meeting at which the action was taken. Individual views and opinions must be subordinated to the will of the Assembly when a decision has been made.
A Spiritual Assembly is an administrative unit, as it is a spiritual unit, and therefore no distinction between "majority" and "minority" groups or factions can be recognized. Each member must give undivided loyalty to the institution to which he or she has been elected.
Any action taken by the Assembly can be reconsidered at a later meeting, on motion duly made, seconded and carried. This reconsideration, according to the result of the consultation, may lead to a revision or the annulment of the prior action. If a majority is unwilling to reconsider the prior action, further discussion of the matter by any member is improper.
Vacancies on AssemblyThe Assembly has a responsibility in filling a vacancy caused by the inability of any member to attend the meetings.
"It is only too obvious that unless a member can attend regularly the meetings of his Local Assembly, it would be impossible for him to discharge the duties incumbent upon him, and to fulfilL his responsibilities as a representative of the community.
Membership in a LocalSpiritual Assembly carries with it, indeed, the obligation and capacity to remain in close touch with local Baha activities, and ability to attend regularly the sessions of the Assembly." Letter from Shoghi Effendi, Feb. 16, 1935.
When a vacancy on an Assembly involves also one of its officers, the Assembly vacancy is filled in the usual manner by election at a special meeting of the local Baha community, after which the entire Assembly elects the new officer.
A'Iinutes and FilesThe Spiritual Assembly, as a permanent body, is responsible for maintaining all minutes of its meetings, important records and correspondence, and financial records throughout its existence as a Bahá'í institution. Each officer, therefore, on completing his or her term of office, shall turn over to the Assembly all records and ifies pertaining to the business of the Assembly. A permanent record of minutes is of special importance and necessity when an Assembly is incorporated, because situations could arise which would make it necessary to produce the minutes for inspection by state authorities.
Other items which would be of historical interest in the future should be kept in the local archives.
It is vitally important that each Local Spiritual Assembly maintain a complete file of Bahá'í News and the U.S. Supplement for reference on various directives regarding laws and procedures, teaching suggestions, and other pertinent information.
It should also maintain and keep up to date a file of all special instructions and statements from the National Spiritual Assembly dealing with matters of permanent value.
Minutes are the permanent official record of the meeting taken by a secretary.
If theFirst National Convention of the Bahá'ís of South East Asia, Djakarta, Indonesia, 1957, attended by Hand of the Cause 'All Akbar Fun~itan.
Sixth National Convention of the Bahá'ís of North East Asia, Tokyo, Japan, April 1962, attended by Hand of the Cause Agnes Alexander.
Page 521THE WORLD ORDER OF BAHÁ'U'LLÁH 521
community is large and the Assembly handles a great amount of business, a recording secretary may be elected to record the minutes. The minutes should include all essential details, such as the election of the Assembly and its officers at the beginning of each year, by-elections for filling vacancies on the Assembly occurring during the year, attendance of all members at its meetings, new enrollments and transfers, marriages, and deaths.
All carried motions are recorded in the minutes.The minutes should be written in such a way as to provide sufficient background to understand the reason for the motions and decision, but the entire discussion does not need to be recorded.
It is not necessary to record names of individuals making and seconding motions or making comments during the discussion. Names are of importance, however, when the minutes record reports given on special assignments or situations, or when assignments are given to particular individuals.
If a decision is adopted by common consent without the formality of a motion, even this decision should be clearly stated by the chairman and recorded in the minutes so that there is no question as to what action was agreed upon by the group.
Correspondence should be listed in the minutes.Copies of important outgoing correspondence, in addition to the incoming letters, should be kept for the files.
Record should be made in the minutes of consultation with individuals meeting with the Assembly, whether requested by the individual or the Assembly.
Minutes should be written or typed legibly. They should be corrected and approved by the Assembly before they become a matter of permanent record.
Records of Nineteen-DayFeasts need include oniy the recommendations made by the community to be presented to the Local Spiritual Assembly, with the background necessary for understanding them.
Minutes of Assembly meetings are not read at the Nineteen-Day Feasts; only the actions taken by the Assembly which concern the community affairs are reported at Feasts. The judgment of what should be shared at the Feasts belongs to the Local Spiritual Assembly.
Legal IncorporationLocal Assemblies having fifteen or more active adult believers in the conmmnity are authorized to effect legal incorporation.
To do so the matter should be presented at a Nineteen-Day Feast and a recommendation adopted xvhich expresses the desire of the community that the Spiritual Assembly be legally incorporated.
The Bahá'í World volumes reproduce many local Certificates of Incorporation which supply models for consideratf on by the Assembly's attorney.
What is incorporated is the Spiritual Assembly, not the entire community.
The community is associated with the instrument through the annual election of the Local Assembly and the Spiritual Assembly's authority to enroll new believers and determine the membership list.
The Articles of Incorporationare to make proper reference to the Central Figures of the Faith and to the
National Spiritual Assembly. Ifnecessary, the National Assembly on request will provide an example of how this is to be done.
Before the Incorporationpapers are recorded, a copy is to be sent to the National Spiritual Assembly for final approval.
After recording, three photostatic copies of the recorded Articles are to be sent to the National Spiritual Assembly, together with a photograph of the nine Assembly members.
Incorporation must be preserved in accordance with the manner prescribed by state law.
THE NINETEEN-DAY FEASTThe institution of the Nineteen-Day Feast provides the recognized and regular occasion for general consultation on the part of the community, and for consultation between the Spiritual Assembly and the members of the community. The conduct of the period of consultation at Nineteen-Day Feasts is a vital function of each Spiritual Assembly.
From words of 'Abdu'l-Bahá,was inaugurated by the BTh and ratified by Bahá'u'lláh, in His Holy Book, the Aqdas, so that people may gather together and outwardly show fellowship and love, that the Divine mysteries may be disclosed.
The object is concord, that through this fellowship hearts may become perfectly united, and reciprocity and mutual help
Page 522'3, First National Convention of the Bahá'ís of P~kist~n, Karachi, April 1957, attended by Hand of the Cause Shu'6iu'llAh 'Aki'i.
Page 523THE WORLD ORDER OF BAHÁ'U'LLÁH 523
fulness be established.Because the members of the world of humanity are unable to exist without being banded together, cooperation and helpfulness is the basis of human society. Without the realization of these two great principles no great movement is pressed forward" B.W., Vol. XII, p. 298.
The Nineteen-Day Feasthas been described by the Guardian as the foundation of the World Order of Bahá'u'lláh.
It is to be conducted according to the following program: the first part, entirely spiritual in character, is devoted to the reading of Bahá'í Prayers and selections from the Baha Sacred Writings; the second part consists of general consultation on the affairs of the Cause; the third part is the material feast and social meeting of all the believers, and should maintain the spiritual nature of the Feast.
In selecting the readings for the devotional part of the Feast the friends may be guided by the latest instructions printed in Bahá'í News quoting the following excerpt from a letter to a believer from the Guardian through his assistant secretary dated
April 27, 1956:"The Writings of the 13Th and Bahá'u'lláh can certainly be read any time at any place; likewise the Writings of 'Abdu'l-Bahá are read freely during the spiritual part of the Feast. The Guardian has instructed that during the spiritual part of the Feast, his own writings should not be read. In other words, during the spiritual part of the Feast, readings should be confined to the Writings of the BTh, Bahá'u'lláh and to a lesser extent, of the Master; but during that part of the Feast the Guardian's writings should not be read. During the period of administrative discussion of the Feast, then the Guardian's writings may be read, Of course, during the administrative part of the Feast there can be no objection to the reading of the Writings of the BTh, Bahá'u'lláh or 'Abdu'l-Bahá." Bahá'í News, Jan. 1959.
Baha should regard this Feast as the very heart of their spiritual activity, their participation in the mystery of the Holy Utterance, their steadfast unity one with another in a universality raised high above the limitations of race, class, nationality, sect, and personality, and their privilege of contributing to the power of the Cause in the realm of collective action.
AttendanceOnly members of the Baha community and visiting Baha from other localities may attend these meetings.
Young people between fifteen and twenty-one years of age, who have declared their acceptance of the qualifications of membership in the Faith are considered as members although they are referred to as Bahá'í youth. Children up to age fifteen, of Bahá'í parents, may also attend the Nineteen-Day Feasts.
Regular attendance at the Nineteen-Day Feast is incumbent upon every Baha, illness or absence from the city being the only justification for absence. Believers are expected to arrange their personal affairs so as to enable them to observe the Bahá'í calendar.
Order of Business for theThe chairman or other appointed representative of the Spiritual Assembly presides during the period of consultation.
The Spiritual Assemblyreports to the community whatever communications have been received from the World Center and the National Spiritual Assembly, as well as other correspondence of concern to all believers of the community. This does not necessarily mean that all communications must be read in fidi at the
Feast.A matter of vital importance at this meeting is consideration of national and international Bahá'í affairs, to strengthen the capacity of the community to cooperate in promotion of the larger Baha interests and to deepen the understanding of all believers concerning the relation of the local community to the Bahá'í World
Community.The Assembly likewise reports its own activities and plans, including committee appointments that may have been made since the last Feast, the financial report, arrangements made for public meetings, and in general share with the community all matters that concern the Faith. These reports are to be followed by general consultation.
Provision is to be made for reports from committees, with discussion of each report.
The meeting is to be open for suggestions and recommendations from individual believers to the Local Spiritual Assembly on any matter affecting the Cause. Such recommendations must be adopted by majority vote of
Page 524Twenty-ninth National Convention of the Bahá'ís of Persia, April 1962.
the community members present before constituting a resolution to be considered by the Local Spiritual
Assembly.Through this means individual Bahá'ís find in the Nineteen-Day Feast the channel through which to make suggestions and recommendations to the National Spiritual Assembly.
These recommendations are offered first to the local community, and when adopted by the community come before the Local Assembly, which then may in its discretion forward the recommendations to the National Spiritual Assembly accompanied by its own considered view.
Upon each member of the community lies the obligation to make his or her utmost contribution to the consultation, the ideal being a gathering of Baha inspired with one spirit and concentrating upon the one aim to further the interests of the
Faith.Bahá'í visitors attending a Feast do not take part in the consultation of the community unless invited to do so. The secretary of the Assembly records each resolution adopted by the community, as well as the various suggestions advanced during the meeting, in order to report these to the Spiritual Assembly for its consideration. Whatever action the Assembly takes is to be reported at a later Nineteen-Day Feast.
It should be borne in mind that the consultation period of the Nineteen-Day Feast is not the time for the Local Spiritual Assembly to consult and make decisions.
Matters of a personal nature should be brought to the Spiritual Assembly and not to the community at the Nineteen-Day Feast. Concerning the attitude with which believers should come to these Feasts, the Master has said, "You must free yourselves from everything that is in your hearts, before you enter."
CONSULTATION"In this Cause, consultation is of vital importance; but spiritual conference and not the mere voicing of personal views is intended. ... Antagonism and contradiction are unfortunate and always destructive of truth.
... The purpose is to emphasize the statement that consultation must have for its
Page 525TIlE WORLD ORDER OF BAHÁ'U'LLÁH 525
Fourth National Convention of the Bahá'ís of Turkey, Istanbul, April 1962, attended by Hand of the Cause Tar6~u'11&h Samandari.
object the investigation of truth. He who expresses an opinion should not voice it as correct and right but set it forth as a contribution to the consensus of opinion; for the light of reality becomes apparent when two opinions coincide P.U.P., pp. 68 � 69.
"The principle of consultation, which constitutes one of the basic laws of the Administration, should be applied to all Bahá'í activities which affect the collective interests of the Faith for it is through co-opera-lion and continued exchange of thoughts and views that the Cause can best safeguard and foster its interests. Individual initiative, personal ability and resourcefulness, though indispensable, are, unless supported and enriched by the collective experience and wisdom of the group, utterly incapable of achieving such a tremendous task."
Shoghi Effendi, Bahá'í"Shoghi Effendi firmly believes that consultation must be maintained between the NSA and the entire body of the believers, and that such consultation, while the Convention is not in session, can best be maintained through the agency of the Local Assemblies, one of whose essential functions is to act as intermediaries between the local communities and their national representatives.
The main purpose of the Nineteen-Day Feasts is to enable individual believers to offer any suggestions to the Local Assembly which in its turn will pass it to the NSA. The Local Assembly is, therefore, the proper medium through which local Baha communities can communicate with the body of the national representatives."
Letter on behalf of Shoghi Effendi, Nov. 18, 1933.
"Let us also remember that at the very root of the Cause lies the principle of the undoubted right of the individual to self-expression, his freedom to declare his conscience and set forth his news "Let us also bear in mind that the keynote of the Cause of God is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation.
Nothing short of the spirit of a true Bahá'í can hope to reconcile the principles of mercy and justice, of freedom and
Page 526National Convention of the Baha of Australia, Sydney, April 1960, attended by Hand of the Cause Collis Featherstone.
submission, of the sanctity of the right of the individual and of self-surrender, of vigilance, discretion and prudence on the one hand, and fellowship, candor, and courage on the other." B.A., pp. 63 � 64.
DECISIONS AND APPEALSAt this crucial stage in the history of our Faith it seems advisable to emphasize to each Local Assembly an important principle of administration which has been too frequently overlooked.
This principle establishes the National Assembly as the court of appeal from decisions of Local Assemblies when protested by one or more members of the community as unjust or as not conforming to the actual facts.
A court of appeal is not responsible for determining the facts but only for reviewing the local decision based upon the facts assembled by the Local Assembly itself. On receiving an appeal the National Spiritual Assembly will send a copy of it to the Local Assembly and request its opinion.
When this is received the case will be studied in the light of the facts presented to the National Assembly and a final decision made. The National Assembly can decide only upon the facts presented to it; therefore, when a matter is submitted to it, all obtainable facts, together with supporting documentary evidence should be included. The National Assembly's decision, whether approving or disapproving the original decision of the Local Assembly, will be communicated to both the Local Assembly and to the person or persons who made the appeal.
This procedure is in accordance with both the national and local ByLaws.
Any complaint received by the National Assembly from a member or members of a local community who have not first submitted their complaint to the Local Assembly will be returned to those making the protest, with copy of the letter being sent to the Local Assembly for its information.
In such a case the Local Assembly is to call the person or persons in for consultation and act upon the complaint.
An essential function of the Local Spiritual Assembly is the maintenance of unity and devotion among the believers. As "Trustees of the Merciful" the Spiritual Assembly must be selfless and impartial, considerate of the rights of the individual, but firm and steadfast in upholding the vital truths of the Revelation and obedience to its institutions.
Therefore, they must discriminate between situations
Page 527THE WORLD ORDER OF BAHÁ'U'LLÁH 527
Convention of the Baha of New Zealand, Auckland,which are transient and trivial and those which threaten to disrupt the community.
A distinction is to be made between personalities who cause disturbances because they lack grounding in the basic Teachings and attitudes of the Bahá'í life, and those who deliberately cause trouble because in their hearts they do not accept the principle of authority as vested in the Manifestation, or in the institutions of the Bahá'í World Community.
The Local Assembly is responsible for dealing with all local problems, but can call upon the
National Spiritual AssemblyThe National Assembly, in any case involving two or more local communities, however, acts directly and deals with the problems as the court of original jurisdiction, since no Local Assembly has authority outside its own civil area.
"The authority of the NSA is undivided and unchallengeable in all matters pertaining to the administration of the Faith throughout the United States, therefore, the obedience of individual Baha'is, delegates, groups and Assemblies to that authority is imperative and should be wholehearted and unqualified. He is convinced that the unreserved acceptance and complete application of this vital provision of the Administration is essential to the maintenance of the highest degree of unity among the believers, and is indispensable to the effective working of the administrative machinery of the Faith in every country." Letter from Shoghi Effendi through his secretary, Bahá'í News, July 1934.
THE BAHA FUND"As the progress and execution of spiritual activities is dependent and conditioned upon material means, it is of absolute necessity that immediately after the establishment of Local as well as National Spiritual
Assemblies, a Bahá'í Fundbe established, to be placed under the exclusive control of the Spiritual Assembly.
All donations and contributions should be offered to the treasurer of the Assembly, for the express purpose of promoting the interests of the Cause, throughout that locality or country.
It is the sacred obligation of every conscientious and faithful servant of Bahá'u'lláh who desires to see His Cause advance, to contribute freely and generously for the increase of that Fund.
The members of the Spiritual Assembly will at their own discretion expend it to promote the Teaching Campaign, to help the needy, to establish educational Bahá'í institutions, to extend in every way possible their sphere of service. I cherish the hope that all the friends,
Page 528Fourth National Convention of the Bahá'ís of the South Pacific Islands, Suva, Fiji, Apr11 1962, attended by Hand of the Cause Ral2matu'llTh Muh6jir.
realizing the necessity of this measure will bestir themselves and contribute, however modestly at first, towards the speedy establishment and the increase of that Fund B.A., pp. 41 � 42.
"We must be like the fountain or spring that is continually emptying itself of all that it has and is continually being refilled from an invisible source. To be continually giving out for the good of our fellows undeterred by the fear of poverty and reliant on the unfailing bounty of the Source of all wealth and all good � this is the secret of right living." Shoghi Effendi, Bahá'í News, Sept. 1926.
"As the activities of the American Bahá'í community expand, and its worldwide prestige correspondingly increases, the institution of the National Fund, the bedrock on which all other institutions must necessarily rest and be established, acquires added importance, and should be increasingly supported by the entire body of the believers, both in their individual capacities, and through their collective efforts, whether organized as groups or as Local Assemblies.
The supply of funds, in support of the National Treasury, constitutes, at the present time, the lifeblood of these nascent institutions you are laboring to erect. Its importance cannot, surely, be overestimated.
Untold blessings shall no doubt crown every effort directed to that end."
M.A., p. 5."In connection with the institution of the National Fund.. I feel urged to remind you of the necessity of ever bearing in mind the cardinal principle that all contributions to the Fund are to be purely and strictly voluntary in character B.A., p. 101.
"Moreover, we should, I feel, regard it as an axiom and guiding principle of Bahá'í administration that in the conduct of every specific Baha activity, as different from undertakings of a humanitarian, philanthropic, or charitable character, which may in future be conducted under Baha auspices, only those who have already identified themselves with the Faith and are regarded as its avowed and unreserved supporters should be invited to join and collaborate." WA., p. 182.
A statement from the National Treasurer is included in an issue of the Bahá'í News each year, setting out the various funds � international, national, and local � with instructions for making contributions to each of them.
Page 529THE WORLD ORDER OF BAHÁ'U'LLÁH 529
THE NONPOLITICAL CHARACTER OFTHE IBahá'í principles clearly define and explain the nonpolitical character of the Faith, and serve as a guide for conduct in the relations of Bahá'ís with one another, with their fellow men, and in their relations with different departments of the civil government.
A brief summary of excerpts from the IBahá'í Writings will show that nonparticipation in political affairs is one of the basic axioms of Baha action.
The keynote to this theme may be found in the Writings of Bahá'u'lláh. lie has stated: "That one is indeed a man who, today, dedicateth himself to the service of the entire human race.
The Great Being saith: Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth. In another passage He hath proclaimed: It is not for him to pride himself who loveth his own country, but rather for him who loveth the 'whole world. The earth is but one country, and mankind its citizens."1 "Sow not the seeds of discord among men, and refrain from contending with your neighbor. Open, 0 people, the city of the human heart with the key of your utterance "That which beseemeth you is the love of God, and the love of Him Who is the Manifestation of His Essence, and the observance of whatsoever He chooseth to prescribe unto you, did ye but know it. "Say: Let truthfulness and courtesy be your adorning.
Suffer not yourselves to be deprived of the robe of forbearance and justice, that the sweet savors of holiness may be wafted from your hearts upon all created things.
Say: Beware, 0 people of Bah6, lest ye walk in the ways of them whose words differ from theft deeds. Strive that ye may be enabled to manifest to the peoples of the earth the signs of God, and to mirror forth His commandments.
Let your acts be a guide unto all mankind, for the professions of most men, be they high or low, differ from their conduct. It is through your deeds that ye can distinguish yourselves from others.
1 Gleanings from the Writings of Bahá'u'lláh, p. 250 Through them the brightness of your light can be shed upon the whole earth "2 The aim of the Faith is to produce the reality of virtue in souls and evolve institutions capable of dealing with social matters justly, in the light of the revealed truths. This is entirely distinct from the province filled by partisan civil institutions.
'Abdu'l-Bahá counseled the IBahá'ís from the early beginnings of the American Bahá'í community not to discuss political affairs :~ All conferences (i.e., all consultation and discussion) must be regarding the matters of benefit, both as a whole and individually, such as the guarding of all in all cases, their protection and preservation, the improvement of character, the training of children, etc. "If any person wishes to speak of government affairs, or to interfere with the order of government, the others must not combine with him because the Cause of God is withdrawn entirely from political affairs; the political realm pertains only to the Rulers of those matters; it has nothing to do with the souls who are exerting their utmost energy to harmonizing affairs, helping character and inciting (the people) to strive for perfections.
Therefore no soul is allowed to interfere with (political) matters, but only in that which is commanded."
With the development of a worldwide administrative structure within the Baha Faith, institutions have been set up in national and local areas which assure the unity and integrity of the Faith. In tinfolding these administrative institutions Shoghi Effendi has reiterated the importance of the nonpolitical character of the Bahá'í teachings in a letter written March 21, 1932, to the Bahá'ís of the United States and
Canada :4"I feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the 2 ibid., pp. 303 � 305.
3 Bahá'í World Faith, p. 407.First National Convention of the Bahá'ís of Austria, Vienna, April 1959, attended by Hand of the Cause John Ferraby.
Fortieth National Convention of the Bahá'ís of the British Isles, London, April 1962.
Page 531THE WORLD ORDER OF BAHÁ'U'LLÁH-{ 531
First National Convention of the Baha of Denmark, Copenhagen, April 1962, attended by Hand of the Cause Ijasan I3alyuzi.
present stage of the evolution of our Faith, should be increasingly emphasized, irrespective of its application to the East or to the West.
And this principle is no other than that which involves the nonparticipation by the adherents of the Faith of Bahá'u'lláh, whether in their individual capacities or cob lectively as Local or National Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government.
Whether it be in the publications which they initiate and supervise; or in their official and public deliberations; or in the posts they occupy and the services they render; or in the con-imunications they address to their fellow-disciples; or in their dealings with men of eminence and authority; or in their affiliations with kindred societies and organizations, it is, I am firmly convinced, their first and sacred obligation to abstain from any word or deed that might be construed as a violation of this vital principle. Theirs is the duty to demonstrate, on one hand, their unqualified loyalty and obedience to whatever is the considered judgment of their respective governments.
"Let them refrain from associating themselves, whether by x~ ord or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions.
In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that worldwide Fellowship which it is their aim to guard and foster. Let them beware lest they allow themselves to become the tools of unscrupulous politicians, or to be entrapped by the treacherous devices of the plotters and the perfidious among their countrymen. Let them so shape their lives and regulate their conduct that no charge of secrecy, of fraud, of bribery or of intimidation may, however ill-founded, be brought against them.
Let them rise above all particularism and partisanship, above the vain disputes, the petty calculations, the transient passions that agitate the face, and engage the attention, of a changing world.
It is their duty to strive to distinguish, as clearly as they possibly can, and if needed with the aid of their elected representatives, such posts and functions as are either diplomatic or
Page 532First National Convention of the Bahá'ís of Finland, Helsinki, April 1962, attended by Hand of the Cause Adelbert Milhlsehiegel.
political from those that are purely administrative in character, and which under no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve.
Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Bahá'u'lláh, to avoid the entanglements and bickerings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God's immutable Purpose for all men.
"It should be made unmistakably clear that such an attitude implies neither the slightest indifference to the cause and interests of their own country, nor involves any insubordination on their part to the authority of recognized and established governments. Nor does it constitute a repudiation of their sacred obligation to promote, in the most effective manner, the best interests of their government and people.
It indicates the desire cherished by every true and loyal follower of Bahá'u'lláh to serve, in an unselfish, unostentatious and patriotic fashion, the highest interests of the country to which he belongs, and in a way that would entail no departure from the high standards of integrity and truthfulness associated with the teachings of his Faith.
"As the number of the Baha communities in various parts of the world multiplies and their power, as a social force, becomes increasingly apparent, they will no doubt find themselves increasingly subjected to the pressure which men of authority and influence, in the political domain, will exercise in the hope of obtaining the support they require for the advancement of their aims. These communities will, moreover, feel a growing need of the goodwill and the assistance of their respective governments in their efforts to widen the scope, and to consolidate the foundations, of the institutions committed to their charge. Let them beware lest, in their eagerness to further the aims of their beloved Cause, they should be led unwittingly to bargain with their Faith, to compromise with their essential principles, or to sacrifice, in return for any material advantage which their institutions may derive, the integrity of their spiritual ideals.
Let them proclaim that in whatever country they reside, and however advanced their institutions, or profound their
Page 533THE WORLD ORDER OF BAHÁ'U'LLÁH 533
Fifth National Convention of the Baha of France, April 1962.
National Convention of the Baha of Germany, Frankfurt aIM, April 1962.
Page 534First National Convention of the Baha of Italy, Rome, April 1962, attended by Hand of the Cause Ugo Giachery.
desire to enforce the laws, and apply the principles, enunciated by Bahá'u'lláh, they will, unhesitatingly, subordinate the operation of such laws and the application of such principles to the requirements and legal enactments of their respective governments. Theirs is not the purpose, while endeavoring to conduct and perfect the administrative affairs of their Faith, to violate, under any circumstances, the provisions of their country's constitution, much less to allow the machinery of their administration to supersede the government of their respective countries.
"It should also be borne in mind that the very extension of the activities in which we are engaged, and the variety of the communities which labor under divers forms of government, so essentially different in their standards, policies, and methods, make it absolutely essential for all those who are the declared members of any one of these corn-munities ies to avoid any action that might, by arousing the suspicion or exciting the antagonism of any one government, involve their brethren in fresh persecutions or complicate the nature of their task.
How else, might I ask, could such a far-flung Faith, which transcends political and social boundaries, which includes within its pale so great a variety of races and nations, which will have to rely increasingly, as it forges ahead, on the goodwill and support of the diversified and contending governments of the earth � how else could such a Faith succeed in preserving its unity, in safeguarding its interests, and in ensuring the steady and peaceful development of its institutions?
"Such an attitude, however, is not dictated by considerations of selfish expediency, but is actuated, first and foremost, by the broad principle that the followers of Bahá'u'lláh will, under no circumstances, stiffer them
Page 535First National Convention of the Bahá'ís of 1-lolland, The Hague, April 1962, attended by Hand of the Cause tiasan Baha'i.
I) (AFirst National Convention of the Baha of Portugal, Lisbon, April 1962, attended by Hand of the Cause Paul Haney.
First National Convention of the Bahá'ís of Spain, Madrid, April 1962, attended by Hand of the Cause Paul Haney.
Page 537THE WORLD ORDER OF BAHÁ'U'LLÁH 537
selves to be involved, whether as individuals or in their collective capacities, in matters that would entail the slightest departure from the fundamental verities and ideals of their Faith. Neither the charges which the uninformed and the malicious may be led to bring against them, nor the allurements of honors and rewards, will ever induce them to surrender their trust or to deviate from their path. Let their words proclaim, and their conduct testify, that they who follow Bahá'u'lláh, in whatever land they reside, are actuated by no selfish ambition, that they neither thirst for power, nor mind any wave of unpopularity, of distrust or criticism, which a strict adherence to their standards might provoke."
And again: "The BahaFaith as it forges ahead throughout the western world and particularly in lands where the political machinery is corrupt and political passions and prejudices are dominant among the masses, should increasingly assert and demonstrate the fact that it is nonpolitical in character, that it stands above party, that it is neither apathetic to national interests nor opposed to any party or faction, and that it seeks through administrative channels, rather than through diplomatic and political posts to establish, beyond the shadow of a doubt, the capacity, the sane patriotism, the integrity and highmindedness of its avowed adherents.
This is the general and vital principle; it is for the National representatives to apply it with fidelity and vigor."5 These instructions raised the question whether Baha should vote in any public election.
A Tablet revealed byChase was sent to the Guardian, and the following reply was received, dated January 26, 1933:6 "The Guardian fully recognizes the authenticity and controlling influence of this instruction from 'Abdu'l-Bahá upon the question.
He, however, feels under the responsibility of stating that the attitude taken by the Master (that is, that American citizens are in duty bound to vote in public elections) implies certain reservations.
He, therefore, lays it upon the individual conscience to see that in following the Master's instructions no Baha vote for an officer nor Baha participa-5 Rahd'iNews, December.
1932.tion in the affairs of the Republic stall involve acceptance by that individual of a program or policy that contravenes any vital principle, spiritual or social, of the Faith."
The Guardian added to this letter the following postscript: "I feel it incumbent upon me to clarify the above statement, written in my behaL~ by stating that no vote cast, or office undertaken, by a Bahá'í should necessarily constitute acceptance, by the voter or office holder, of the entire program of any political party. No Baha can be regarded as either a Republican or Democrat, as such. He is, above all else, the supporter of the principles enunciated by Bahá'u'lláh, with which, I am firmly convinced, the program of no political party is completely harmonious.~~ In a letter dated March 16, 1933, the Guardian sent these further details :~ "As regards the nonpolitical character of the Bahá'í
Faith, Shoghi Effendifeels that there is no contradiction whatsoever between the Tablet (to Thornton Chase, referred to above) and the reservations to which he has referred.
The Master surely never desired the friends to use their influence towards the realization and promotion of policies contrary to any of the principles of the Faith. The friends may vote, if they can do it, without identifying themselves with one party or another. To enter the arena of party politics is surely detrimental to the best interests of the Faith and will harm the Cause. It remains for the individuals to so use their right to vote as to keep aloof from party politics, and always bear in mind that they are voting on the merits of the individual, rather than because he belongs to one party or another. The matter must be made perfectly clear to the individuals, who will be left free to exercise their discretion and judgment. But if a certain person does enter into party politics and labours for the ascendancy of one party over another, and continues to do it against the expressed appeals, and warnings of the Assembly, then the Assembly has the right to refuse him the right to vote in Baha elections."
That this principle, as do all Bahá'í principles, has worldwide application is made clear by Shoghi Fifendi in a letter dated March 11, 1936:8 7 ibid., January, 1934.
World Order of Bahá'u'lláh.has assimilated, by virtue of its creative, its regulative and ennobling energies, the varied races, nationalities, creeds and classes that have sought its shadow, and have pledged unswerving fealty to its cause. It has changed the hearts of its adherents, burned away their prejudices, stilled their passions, exalted their conceptions, ennobled their motives, coordinated their efforts, and transformed their outlook. While preserving their patriotism and safeguarding their lesser loyalties, it has made them lovers of mankind, and the determined upholders of its best and truest interests.
While maintaining intact their belief in the Divine origin of their respective religions, it has enabled them to visualize the underlying purpose of these religions, to discover their merits, to recognize their sequence, their interdependence, their wholeness and unity and to acknowledge the bond that vitally links them to itself. This universal, this transcending love which the followers of the Baha Faith feel for their fellowmen, of whatever race, creed, class or nation, is neither mysterious nor can it be said to have been artificially stimulated. It is both spontaneous and genuine.
They whose hearts are warmed by the energizing influence of God's creative love cherish His creatures for His sake, and recognize in every human face a sign of His reflected glory.
"Of such men and women it may be truly said that to them 'every foreign land is a fatherland, and every fatherland a foreign land.' For their citizenship, it must be remembered, is in the
Kingdom of Bahá'u'lláh. Thoughwilling to share to the utmost the temporal benefits and the fleeting joys which this earthly life can confer, though eager to participate in whatever activity that conduces to the richness, the happiness and peace of that life, they can, at no time, forget that it constitutes no more than a transient, a very brief stage of their existence, that they who live it are but pilgrims and wayfarers whose goal is the Celestial City, and whose home the Country of never-failing joy and brightness.
"Though loyal to their respective governments, though profoundly interested in anything that affects their security and welfare, though anxious to share in whatever promotes their best interests, the Faith with which the followers of Bahá'u'lláh stand identified is one which they firmly believe God has raised high above the storms, the divisions, and controversies of the political arena.
Their Faith they conceive to be essentially nonpolitical, supranational in character, rigidly nonpartisan, and entirely dissociated from nationalistic ambitions, pursuits, and purposes.
Such a Faith knows no division of class or of party. It subordinates, without hesitation or equivocation, every particularistIc interest, be it personal, regional, or national to the paramount interests of humanity, firmly convinced that in a world of interdependent peoples and nations the advantage of the part is best to be reached by the advantage of the whole, and that no abiding benefit can be conferred upon the component parts if the general interests of the entity itself are ignored or neglected."
The unity of Bahá'í action throughout the world is further emphasized in a letter from Shoghi Effendi to the IBah&fs of Vienna, written in 1947 through his secretary, in which he said in part :~ "We Baha are one the world over; we are seeking to build up a new world order, divine in origin.
How can we do this if every JlahA'i is a member of a different political party � some of them diametrically opposite to each other?
Where is our unity then?We would be divided because of politics, against ourselves and this is the opposite of our purpose. Obviously if one Bahá'í in Austria is given freedom to choose a political party and join it, however good its aims may be, another Bahá'í in Japan or America, or India, has the right to do the same thing and he might belong to a party the very opposite in principle to that which the Austrian Bahá'í belongs to. Where would be the unity of the Faith then?
These two spiritual brothers would be working against each other because of their political affiliations (as the Christians of Europe have been doing in so many fratricidal wars). The best way for a IBah&i to serve his country and the world is to work for the establishment of Bahá'u'lláh's World Order, which will gradually unite all men and do away with divisive political systems and religious creeds.
In the Will and Testament of 'Abdu'l-Bahá the Baha are instructed to "obey and be the well-wishers of the governments of the land, regard disloyalty unto a just king as 9 Baha News. April. 1949.
Page 539THE WORLD ORDER OF BAHÁ'U'LLÁH 539
First National Convention of the Bahá'ís of Sweden, Stockholm, April 1962, attended by Hand of the Cause Adelbert Mtihlsch[egel.
disloyalty to God Himself and wishing evil to the government a transgression of the Cause of God."1O In explanation of this statement the Guardian wrote, in a letter dated July 3, 1948:11 "Regarding your question about politics and the Master's Will: the attitude of the Bahá'ís must be twofold, complete obedience to the government of the country they reside in, and no interference whatsoever in political matters or questions. What the Master's statement really means is obedience to a duly constituted government, whatever that government may be in form. We are not the ones, as individual Baha'is, to judge our government as just or unjust � for each believer would be sure to hold a different viewpoint, and within our own Baha fold a hotbed of dissension would spring up and destroy our unity. We must build up our Bahá'í system,
10 Bahd'iAdministrationand leave the faulty systems of the world to go their way. We cannot change them through becoming involved in them; on the contrary, they will destroy us." Another application of this principle concerns the right, propriety or usefulness of exerting Baha influence for the enactment of legislative measures reflecting more or less the purpose of some Bahá'í principle or teaching. For example, should a Bahá'í community, local or national, lend the name of the Bahá'í Faith to support legislation which seeks to abolish race and religious discrimination in matters of industrial employment, or intervene when measures concerning military training of youth are before a legislature?
The National SpiritualAssembly of the Bahá'ís of the United States has stated 12 that, "as a general policy subject to the Guardian's specific direction in special cases, 12 Bahá'í World. vol. 10. p. 278.
Page 540~Jm First National Convention of the Bahá'ís of Switzerland, Bern, April 1962, attended by Hand of the Cause Ugo Giachery.
Page 541THE WORLD ORDER OF BAHÁ'U'LLÁH 541
Baha and their administrative institutions should not feel obligated to adopt a 'Bahá'í attitude or course of action on matters of civil legislation.
Our teachings and basic principles speak for themselves.
These we can always declare and set forth with all possible energy whenever occasions arise. But a truth which is sundered from its sustaining spiritual Source, lifted out of its organic relationship to the Bahá'í community, broken off from the other truths, and made subject to the storm and stress of secular controversy, is no longer a truth with which we can usefully have concern. It has become an enactment to be carried out by institutions and groups committed to other enactments, other aims and purposes and methods not in conformity with the 'Divine Polity' entrusted to those alone who give full loyalty to Bahá'u'lláh.
Far better for us to strive to mirror forth radiantly the individual and community virtues of a new era than to hope others than believers will achieve the holy mission of the Faith. We Bahá'ís have in reality accepted a world order and not merely a new rdecalogue of truths or commands.
On the other hand, obedience to civil government is an obligation laid by Bahá'u'lláh upon every
Baha"Shoghi Effendil3 points out, as a guiding principle of Baha conduct, that "in connection with their administrative activities, no matter how grievously interference with them might affect the course of the extension of the Movement, and the suspension of which does
13 Bahci'iAdministrationnot constitute in itself a departure from the principle of loyalty to their Faith, the considered judgment and authoritative decrees issued by their responsible rulers must, if they be faithful to Bahá'u'lláh's and 'Abdu'l-Bahá express injunctions, be thoroughly respected and loyally obeyed. In matters, however, that vitally affect the integrity and honor of the Faith of Bahá'u'lláh, and are tantamount to a recantation of their faith and repudiation of their innermost belief, they [the Bahá'ís are convinced, and are unhesitatingly prepared to vindicate by their lifeblood the sincerity of their conviction, that no power on earth, neither the arts of the most insidious adversary nor the bloody weapons of' the most tyrannical oppressor, can ever succeed in extorting from them a word or deed that might tend to stifle the voice of their conscience or tarnish the purity of their faith."
"Small wonder if by the Pen of Bahá'u'lláh these pregnant words, written in anticipation of the present state of mankind, should have been revealed: 'ft is not for him to pride himself who loveth his own country, but rather for him who loveth the whole worZd. The earth is bitt one country, and mankind its' citizens.' And again, 'That one indeed is a man who today dedicateth himself to the service of the entire human race.
' 'Through the power released by these exalted words,' He explains, 'He hark lent a fresh impulse, and set a new direction, to the birds of men's hearts, and hath obliterated every trace of restriction and limitation fain God's
Holy Book' "14Statement Prepared by the National Spiritual Assembly of the Bábd'is of the United States of America XV4IEN a great social More than eighty years crisis sweeps through ago Bahá'u'lláh, the Founder a civilization, moral of the Baha Faith, set values become impaired. forth this cardinal principle: In the crisis of our "In every country or government own time, members of the where any of this community reside, Baha Faith go on record asthey must behave toward firmly upholding the that government with principle of loyalty to faithfulness, trustfulness, government. and
Page 542Loyalty to government, in the Bahá'í view, is an essential spiritual and social principle. "We must obey and be the well-wishers of the government of the land The essence of the Bahá'í spirit is that in order to establish a better social order and economic condition, there must be allegiance to the laws and principles of government."
This allegiance is part of the strong emphasis on integrity of character found in the Bahá'í teaching.
"Let integrity and uprightness distinguish all thine acts."
"Beautify your tongues, 0 people, with truthfulness,
THE BAHÁ'Í WORLDand adorn your souls with the ornament of honesty. Beware, 0 people, that ye deal not treacherously with any one. Be ye the trustees of God amongst His creatures, and the emblems of His generosity amidst His people."
Without integrity of character in its citizens and without loyalty to government, a nation will find itself torn asunder and unable to function as an organic society.
Not oniy do the Baha teachings obligate menThers to be loyal to their government � they also specifically forbid them from taking any part in subversive political and social movements.
BAHÁ'Í S AND MILITARY SERVICEIN a letter published in Bahá'í News, January, 1938, Shoghi Effendi, the Guardian of the Baha Faith wrote through his secretary: "With reference to the absolute pacifists or conscientious objectors to war: their attitude, judged from the Baha standpoint, is quite antisocial and due to its exaltation of the individual conscience leads inevitably to disorder and chaos in society.
Extreme pacifists are thus very close to anarchists, in the sense that both of these groups lay an undue emphasis on the rights and merits of the individual. The Bahá'í conception of social life is essentially based on the subordination of the individual will to that of society. It neither suppresses the individual nor does it exalt him to the point of making him an antisocial creature, a menace to society.
As in everything, it follows the 'golden mean.' The only way society can function is for the minority to follow the will of the majority.
"The other main objection to the conscientious objectors is that their method of establishing peace is too negative.
Non-co-operation is too passive a philosophy to become an effective way for social reconstruction.
Their refusal to bear arms can never establish peace. There should first be a spiritual revitalization which nothing, except the Cause of God, can effectively bring to every man's heart."
Tmi BAHÁ'Í PosiTIoN ON MILITARY SERVICE(A Public Statement issued by the National Spiritual Assembly of the Bahá'ís of the United States) In view of the increasing importance of a clear understanding of the details of the IBah&i position on military service, the National Bahá'í Assembly presents the following statement of general principles for the information and guidance of the members of the Bahá'í Community in the United States and others who may have an interest in the Bahá'í viewpoint.
The Bahá'í teachings require that followers of the Faith obey the laws of the government under which they live, and this requirement includes the obligation for military service which rests upon all citizens. However, Bahá'ís are also required to apply for noncombatant service whenever the opportunity to do so is legally provided by their government on the basis of religious training and belief.
Page 543THE WORLD ORDER OF BAHÁ'U'LLÁH 543
While the religious convictions of Bahá'ís require them to seek whatever exemption from combatant duty may be granted by their government on the grounds of religious belief, they definitely are not pacifists in the sense of refusal to cooperate with and obey the laws of an established government.
Thus Baha do not, on the grounds of religious conviction, seek to abandon their obligation as citizens in time of war or national emergency. Neither do they attempt to avoid the dangers and hardships which are inevitable in time of war, and to which all citizens of military age are liable.
Thus Bahá'ís who are citizens of the United States are able to reconcile their fundamental spiritual convictions and their civil obligations as citizens by applying for noncombatant service under the existing Selective Service law and regulations.
The members of the Bahá'í Faith make no reservations in claiming that they are fully obedient to all provisions of the laws of their country, including the constitutional right of the Federal government to raise armies and conscript citizens for military service.
SUMMARY OF THE GUARDIAN'S INSTRUCTIONS ON THE OBLIGATION
OF BAHÁ'ÍS IN CONNECTION WITH MILITARY SERVICEDuring World War II the Baha position on military training and service, and the obligation of individual Bahá'ís to apply for and maintain a noncombatant status when this is possible under the laws of their country, were outlined specifically in a series of instructions and bulletins issued by the National
Assembly.Since 1945, two items on this subject have been published in Ba/id'!
News, one in the October, 1946 issue (pp. 9 � 10), and the other in the September, 1948 issue (p. 6). Both of these articles quoted the Guardian's instruction contained in a letter to the National Assembly dated July 20, 1946, written in reply to a question as to whether the existence of the United Nations in its present form should change the attitude of Bahá'ís toward military duties which might require the taking of human life.
The Guardian's answer to this question is again quoted below: "As there is neither an
International Police Forcenor any immediate prospect of one coming into being, the Bahá'ís should continue to apply, under all circumstances, for exemption from any military duties that necessitate the taking of life. There is no justification for any change of attitude on our part at the present time."
These words indicate that the Guardian still feels that a Baha cannot voluntarily enter any form of combatant military duty, and must seek exemption from such service if this is possible under the laws of his country.
The instruction given in the July 20, 1946 letter was confirmed once again in a cable received from the Guardian by the National Assembly on January 17, 1951.
The Guardian, in these and earlier communications, has made it cleat that it is obligatory, and not an optional matter, for all Bahá'ís to apply for and maintain a noncombatant status if this is possible under the law. When such a law exists, as is the case in the United States, Bahá'ís cannot voluntarily enlist in any branch of the armed forces where they would be subject to orders to engage in the taking of human life.
Page 544Some of the attendants walked over fifty miles to be present when this local Ija4ratu'1-Quds was dedicated in Malaya Market, South Kabras, Kenya, in 1962.
Page 545"And now as I look into the future, I hope to see the friends at all times, in every land, and of every shade of thought and character, voluntarily and joyously rallying round their local and in particular their national centers of activity, upholding and promoting their interests with complete unanimity and contentment, with perfect understanding, genuine enthusiasm, and sustained vigor. This indeed is the one joy and yearning of my life, for it is the fountainhead from which all future blessings will flow, the broad foundation upon which the security of the Divine Edifice must ultimately rest." � SHoGm EFFENDI. *
FOREWORDTHE 1926 � 27 National Spiritual Assembly of the Bahá'ís of the United States and Canada completed a task which, while pertaining to the outer and more material aspects of the Cause, nevertheless has a special significance for its spirit and inward sacred purpose. This task consisted in creating a legal form which gives proper substance and substantial character to the administrative processes embodied in the Baha Teachings. The form adopted was that known as a Voluntary Trust, a species of corporation recognized under the common law and possessing a long and interesting history. The famous Covenant adopted by the Pilgrim Fathers on the Mayflower, the first legal document in American history, is of the same nature as the Declaration of Trust voted by the National Spiritual Assembly. This Declaration of Trust, with its attendant ByLaws, is published for the information of the Bahá'ís of the world. Careful examination of the Declaration and its ByLaws will reveal the fact that this document contains no arbitrary elements nor features new to the Baha Cause. On the contrary, it represents a most conscientious effort to reflect those very administrative principles and elements already set forth in the letters of the Guardian, Shoghi Effendi, and already determining the methods and relationships of Bahá'í collective association. The provision both in the Declaration and in the ByLaws for amendments in the future will permit the National Spiritual Assembly to adapt this document to such new administrative elements or principles as the Guardian may at any time give forth. The Declaration, in fact, is nothing more or less than a legal parallel of those moral and spiritual laws of unity inherent in the fullness of the Bahá'í Revelation and making it the fulfillment of the ideal of Religion in the social as well as spiritual realm. Because, in the Baha Faith this perfect correspondence exists between spiritual and social laws, the Bahá'ís believe that administrative success is identical with moral success; and that nothing less than the true Bahá'í spirit of devotion and sacrifice can inspire with effective power the worldwide body of unity, revealed by Bahá'u'lláh.
HORACE HOLLEYto Wh4m t�e%t prc~e4s ~aU came, ~g~g~jgg* jug The tAt &~wmni Lra$kt~ cnnad i~ ~snd~t tkt fita~ ~f Me.
~fl t?~ttmnktM titerS ~ StYrd&~q ii ~gt%z~#s$~ z4~ed $ti&d 4 ik~ T)*itrtrna�? 4-Ac Ac afflvd ~nd ~ w~nc sdjgribtd 4, IM (hj Ck,At~f the said -Azrc~ftnvnt Azrc~ftnvnt ~ (~Z/ 4 ~XM1n~Mth in Diana ~f c~kmbk.
1kV 4 Y ~Th~$tUt.X~ e4~J4r-~ � 4 Mg ft VCertificate of Declaration of Trust of the National Spiritual Assembly of the Bahá'ís of the United States.
Page 547THE WORLD ORDER OF BAHÁ'U'LLÁH 547
DECLARATION OF TRUSTBy the NATIONAL SPIRITUAL ASSEMBLY OF THE BAHÁ'ÍS OF THE
UNITED STATES AND CANADANVE, Mien B. McDaniel of Washington, D.C., Horace Holley of New York City, N.Y., Carl Scheffler of Evanston, Ill., Roy C. Wilhelm of West Englewood, N.J., Florence Morton of Worcester, Mass., Amelia Collins of Princeton, Mass., Ali-Kuli Khan of New York City, N.Y., Mountfort Mills of New York City, N.Y., and Siegfried Schopflocher of Montreal, Quebec, Canada, duly chosen by the representatives of the Baha of the United States and Canada at the Annual Meeting held at San Francisco, Calif., on April 29, April 30, May 1, and May 2, 1926, to be the National Spiritual Assembly of the Baha of the United States and Canada, with full power to establish a Trust as hereinafter set forth, hereby declare that from this date the powers, responsibilities, rights, privileges and obligations reposed in said National Spiritual Assembly of the Baha of the United States and Canada by Bahá'u'lláh, Founder of the Bahá'í Faith, by 'Abdu'l-Bahá, its Interpreter and Exemplar, and by Shoghi Effendi, its Guardian, shall be exercised, administered and carried on by the above-named National Spiritual Assembly and their duly qualified successors under this Declaration of Trust.
The National Spiritual Assembly in adopting this form of association, union and fellowship, and in selecting for itself the designation of Trustees of the Bahá'ís of the United States and Canada, does so as the administrative body of a religious community which has had continuous existence and responsibility for over eighteen years. In consequence of these activities the National Spiritual Assembly is called upon to administer such ever-increasing diversity and volume of affairs and properties for the Bahá'ís of the United States and Canada, that we, its members, now feel it both desirable and necessary to give our collective functions more definite legal form. This action is taken in complete unanimity and with full recognition of the sacred relationship thereby created. We acknowledge in behalf of ourselves and our successors s in this Trust the exalted religious standard established by Bahá'u'lláh for Bahá'í administrative bodies in the utterance: "Be ye Trustees of the Meryful One among men"; and seek the help of God and His guidance in order to fulfill that exhortation.
April 4, 1927.WHEREAS the first Annual Convention of the Bahá'ís of Canada, on April 24, 1948 duly elected the National Spiritual Assembly of the Baha of Canada; and WHEREAS the fortieth Annual Convention of the Bahá'ís of the United States on April 30, 1948 duly elected the National Spiritual Assembly of the Bahá'ís of the United States; and WHEREAS said Conventions were duly authorized by the Guardian of the Baha Faith and enpowered by the Baha administrative principles to elect their respective National Spiritual Assemblies; and WHEREAS in consequence of the foregoing it is now necessary to amend the Declaration of Trust and ByLaws hereinafter described; THEREFORE BE IT RESOLVED by the National Spiritual Assembly of the Bahá'ís of the United States that from the date of its election, April 30, 1948, said Assembly shall henceforth exercise within the United States, its territories and dependencies, all the functions and powers formerly vested in the National Spiritual Assembly of the Bahá'ís of the United States and Canada, as successor body thereto, and hold title to and possession of all funds,
Page 548properties and trusts of national Baha character existing within the United States, its territories and dependencies on and after April 30, 1948; and BE IT FURTHER RESOLVED that the Declaration of Trust by the National Spiritual Assembly of the Bahá'ís of the United States and Canada as adopted at New York, N.Y., on April 4, 1927, other than the Preamble thereto, and its ByLaws as from time to time amended be and the same hereby are amended by substituting the name "National Spiritual Assembly of the Bahá'ís of the United States" for the name "National Spiritual Assembly of the Baha of the United States and Canada" wherever the same appears therein, and by deleting the words "and Canada" wherever such words now appear in said Declaration of Trust and By � Laws; that said By � Laws be further amended by deleting the word ''Provinces~~ and the word "Province" wherever the same appear and by substituting for the word "Province~~ in Section 2 of Article VIII the words "Territory or FederaL District"; so that said Declaration of Trust and ByLaws shall henceforth be the Declaration of Trust and ByLaws of the National Spiritual Assembly of the Baha of the United States.
DOROTHY K. BAKER, Chairman PAUL B. HANEY, Vice-chairman
HORACE HOLLEY, SecretaryEDNA M. TRUE, Recording Secretary PHILIP G. SPRAGUE, Treasurer
ELSIE AUSTINThe name of said Trust shall be the National Spiritual Assembly of the Bahá'ís of the
United States.Sharing the ideals and assisting the efforts of our fellow Baha to establish, uphold and promote the spiritual, educational and humanitarian teachings of human brotherhood, radiant faith, exalted character and selfless love revealed in the lives and utterances of all the Prophets and Messengers of God, Founders of the world's revealed religions � and given renewed creative energy and universal application to the conditions of this age in the life and utterances of Bahá'u'lláh � we declare the purposes and objects of this Trust to be to administer the affairs of the Cause of Bahá'u'lláh for the benefit of the Bahá'ís of the United States according to the principles of Bahá'í affiliation and administration created and established by Bahá'u'lláh, defined and explained by 'Abdu'l-Bahá, and amplified and applied by Shoghi Effendi and his duly constituted successor and successors under the provisions of the Will and Testament of 'Abdu'l-Bahá.
These purposes are to be realized by means of devotional meetings; by public meetings and conferences of an educational, humanitarian and spiritual character; by the publication of books, magazines and newspapers; by the construction of temples of universal worship and of other institutions and edifices for humanitarian service; by supervising, unifying, promoting and generally administering the activities of the Bahá'ís of the United States in the fulfillment of their religious offices, duties and ideals; and by any other means appropriate to these ends, or any of them.
Other purposes and objects of this Trust are: a. The right to enter into, make, perform and carry out contracts of every sort and kind for the furtherance of the objects of this Trust with any person, firm, association, corporation, ion, private, public or municipal or body politic, or any state, territory or colony thereof, or any foreign government; and in this connection, and in all transactions under the terms of this Trust, to do any and all things which a copartnership or natural person could do or exercise, and which now or hereafter may be authorized by law.
Page 549THE 'WORLD ORDER OF BAHÁ'U'LLÁH 549
b. To hold and be named as beneficiary under any trust established by law or otherwise or under any will or other testamentary instrument in connection with any gift, devise, or bequest in which a trust or trusts is or are established in any part of the world as well as in the United States; to receive gifts, devises or bequests of money or other property.
c. All and whatsoever the several purposes and objects set forth in the written utterances of Bahá'u'lláh, 'Abdu'l-Bahá and Shoghi Effendi, under which certain jurisdiction, powers and rights are granted to National Spiritual Assemblies.
d. Generally to do all things and acts which in the judgment of said Trustees, i.e., the National Spiritual Assembly of the Bahá'ís of the United States, are necessary, proper and advantageous to promote the complete and successful administration of this Trust.
ARTICLE IIISECTION 1. All persons, firms, corporations and associations extending credit to, contracting with or having any claim against the Trustees, i.e., the National Spiritual Assembly, and the members thereof, of any character whatsoever, whether legal or equitable and whether arising out of contract or tort, shall look solely to the funds of the Trust and to the property of the Trust estate for payment or indemnity, or for the payment of any debt, damage, judgment or decree or any money that may otherwise become due or payable from the Trustees, so that neither the Trustees nor any of them, nor any of their officers or agents appointed by them hereunder, nor any beneficiary or beneficiaries herein named shall be personally liable therefor.
SECTION 2. Every note, bond, proposal, obligation or contract in writing or other agreement or instrument made or given under this Trust shall be explicitly executed by the National Spiritual Assembly, as Trustees by their duly authorized officers or agents.
ARTICLE IVThe Trustees, i.e., the National Spiritual Assembly, shall adopt for the conduct of the affairs entrusted to them under this Declaration of Trust, such bylaws, rules of procedure or regulations as are required to define and carry on its own administrative functions and those of the several local and other elements composing the body of the Bahá'ís of the United States, not inconsistent t with the terms of this instrument and all in accordance with the explicit instructions given us to date by Shoghi Effendi, Guardian of the Cause of Bahá'u'lláh, which instructions are already known to the Bahá'ís of the United States and accepted by them in the government and practice of their religious affairs.
ARTICLE VThe central office of this Trust shall be located in the Village of Wilmette, State of Illinois, United States of America, the site of the Bahá'í House of Worship.
ARTICLE VIThe seal of this Trust shall be circular in form, bearing the following description: National Spiritual Assembly of the Bahá'ís of the United States. Declaration of Trust, 1927.
ARTICLE VIIThis Declaration of Trust may be amended by majority vote of the National Spiritual Assembly of the Bahá'ís of the United States at any special meeting duly called for that purpose, provided that at least thirty (30) days prior to the date fixed for said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the
Secretary.THE National Spiritual Assembly, in the fulfillment of its sacred duties under this Trust, shall have exclusive jurisdiction and authority over all the activities and affairs of the Bahá'í Cause throughout the United States, including paramount authority in the administration of this Trust. It shall endeavor to stimulate, unify and coordinate the manifold activities of the local Spiritual Assemblies (hereinafter defined) and of individual Baha in the United States and by all possible means assist them to promote the oneness of mankind. It shall be charged with the recognition of such local Assemblies, the scrutiny of all membership rolls, the calling of the Annual Meeting or special meetings and the seating of delegates to the Annual Meeting and their apportionment among the various electoral districts. It shall appoint all national Bahá'í committees and shall supervise the publication and distribution of Bahá'í literature, the reviewing of all writings pertaining to the Bahá'í Cause, the construction and administration of the Mashriqu'l-Adhkar and its accessory activities, and the collection and disbursement of all funds for the carrying on of this Trust. It shall decide whether any matter lies within its own jurisdiction or within the jurisdiction of any local Spiritual Assembly. It shall, in such cases as it considers suitable and necessary, entertain appeals from the decisions of local Spiritual Assemblies and shall have the right of final decision in all cases where the qualification of an individual or group for continued voting rights and membership in the Bahá'í body is in question.
It shall furthermore represent the Bahá'ís of the United States in all their cooperative and spiritual activities with the Bahá'ís of other lands, and shall constitute the sole electoral body of the United States in the formation of the Universal House of Justice provided for in the Sacred Writings of the Bahá'í Cause. Above all, the National Spiritual Assembly shall ever seek to attain that station of unity in devotion to the Revelation of Bahá'u'lláh which will attract the confirmations of the Holy Spirit and enable the Assembly to serve the founding of the Most Great Peace. In all its deliberation and action the National Assembly shall have constantly before it as Divine guide and standard the utterance of Bahá'u'lláh: � "It behooveth them (i.e., Spiritual Assemblies) to be the trusted ones of the Merciful among men and to consider themselves as the guardians appointed of God for all that dwell on earth.
It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly."
ARTICLE IIThe Baha of the United States, for whose benefit this Trust is maintained, shall consist of all persons resident in the several States, Territories or Federal Districts of the United States who are accepted by the National Spiritual Assembly as fulfilling the requirements of membership in the Bahá'í Community under the following qualifications set forth by the Guardian of the Faith: a. Full recognition of the station of the Báb as Forerunner, of Bahá'u'lláh as Author and of 'Abdu'l-Bahá as True Exemplar of the Bahá'í religion; unreserved acceptance of, and submission to whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of 'Abdu'l-Bahá'í sacred Will; and close association with the spirit as well as the form of Baha Administration throughout the world.
b. Attainment of the age of 21 years.c. Declaration of faith to, and enrollment by, the local Spiritual Assembly if resident in the area of jurisdiction of any local Assembly recognized by the National Spiritual
Assembly.d. Declaration of faith to the National Spiritual Assembly on the membership form provided for those residing outside any such area of local Baha jurisdiction.
Page 551THE WORLD ORDER OF BAHÁ'U'LLÁH 551
ARTICLE IIIThe National Assembly shall consist of nine members chosen from among the Baha of the United States, who shall be elected by the said Bahá'ís in manner hereinafter provided, and who shall continue in office for the period of one year, or until their successors shall be elected.
ARTICLE IVThe officers of the National Spiritual Assembly shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the Assembly taken by secret ballot.
ARTICLE VThe first meeting of a newly-elected National Assembly shall be called by the member elected to membership by the highest number of votes or, in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; and this member shall preside until the permanent Chairman shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided, however, that the Annual Meeting of the Assembly shall be held at a time and place to be fixed by a majority vote of the Assembly, as hereinafter provided.
ARTICLE VIFive members of the National Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and constituting a quorum shall be sufficient for the conduct of business, except as otherwise provided in these ByLaws, and with due regard to the principle of unity and cordial fellowship involved in the institution of a Spiritual Assembly.
The transactions and decisions of the National Assembly shall be recorded at each meeting by the Secretary, who shall supply copies of the minutes to the Assembly members after each meeting, and preserve the minutes in the official records of the Assembly.
ARTICLE VIIWhenever in any locality of the United States, be it municipality, township or county, the number of Baha resident therein recognized by the National Spiritual Assembly exceeds nine, these may on April 21st of any year convene and elect by plurality vote a local administrative body of nine members, to be known as the Spiritual Assembly of the Bahá'ís of that community.
Every such Spiritual Assembly shall be elected annually thereafter upon each successive 21st day of April. The members shall hold office for the term of one year and until their successors are elected and qualified.
When, however, the number of Bahá'ís in any authorized civil area is exactly nine, these may on April 21st of any year, or in successive years, constitute themselves the local Spiritual Assembly by joint declaration. Upon the recording of such declaration by the Secretary of the National Spiritual Assembly, said body of nine shall become established with the rights, privileges and duties of a local Spiritual Assembly as set forth in this instrument.
SECTION 1. Each newly-elected local Spiritual Assembly shall at once proceed in the manner indicated in Articles IV and V of these ByLaws to the election of its officers, who shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as the Assembly finds necessary for the conduct of its business and the fulfillment of its spiritual duties. Irn-mediately y thereafter the Secretary chosen shall transmit to the Secretary of the National Assembly the names of the members of the newly-elected Assembly and a list of its officers.
Page 552SECTION 2. The general powers and duties of a local Spiritual Assembly shall be as set forth in the writings of Bahá'u'lláh, 'Abdu'l-Bahá and Shoghi Fifendi.
SECTION 3. Among its more specific duties, a local Spiritual Assembly shall have full jurisdiction n of all Jah&i activities and affairs within the local community, subject, however, to the exclusive and paramount authority of the National Spiritual Assembly as defined herein.
SECTION 4. Vacancies in the membership of a local Spiritual Assembly shall be filled by election at a special meeting of the local Bahá'í community duly called for that purpose by the Assembly. In the event that the number of vacancies exceeds four, making a quorum of the local Assembly impossible, the election shall be held under the supervision of the National
Spiritual Assembly.SECTION 5. The business of the local Assembly shall be conducted in like manner as provided for the deliberations of the National Assembly in Article VI above.
SECTION 6. The local Assembly shall pass upon and approve the qualifications of each member of the Baha community before such members shall be admitted to voting membership; but where an individual is dissatisfied with the ruling of the local Spiritual Assembly upon his Baha qualifications, such individual may appeal from the ruling to the National Assembly, which shall thereupon take jurisdiction of and finaLly decide the case.
SECTION 7. On or before the 1st day of November of each year the Secretary of each local Assembly shall send to the Secretary of the National Assembly a duly certified list of the voting members of the local Bahá'í community for the information and approval of the National
Assembly.SECTIoN 8. All matters arising within a local Baha community which are of purely Local interest and do not affect the national interests of the Cause shall be under the primary jurisdiction n of the Spiritual Assembly of that locality; but decision whether a particular matter involves the interest and welfare of the national Bahá'í body shall rest with the National
Spiritual Assembly.SECTION 9. Any member of a local Baha community may appeal from a decision of his Spiritual Assembly to the National Assembly, which shall determine whether it shall take jurisdiction of the matter or leave it to the local Spiritual Assembly for reconsideration. In the event that the National Assembly assumes jurisdiction of the matter, its findings shall be final.
SECTION 10. Where any dissension exists within a local Bahá'í community of such character that it cannot be remedied by the efforts of the local Spiritual Assembly, this condition shall be referred by the Spiritual Assembly for consideration to the National Spiritual Assembly, whose action in the matter shall be final.
SECTION 11. All questions arising between two or more local Spiritual Assemblies, or between members of different Bahá'í communities, shall be submitted in the first instance to the National Assembly, which shall have original and final jurisdiction in all such matters.
SECTJON 12. The sphere of jurisdiction of a local Spiritual Assembly, with respect to residential qualification of membership, and voting rights of a believer in any Bahá'í community, shall be the locality included within the civil limits of the municipality, township or county.
All differences of opinion concerning the sphere of jurisdiction of any local Spiritual Assembly or concerning the affiliation of any Bahá'í or group of Bahá'ís in the United States shall be referred to the National Spiritual Assembly, whose decision in the matter shall be final.
ARTICLE VIIIThe members of the National Spiritual Assembly shall be elected at an annual meeting to be known as the National Convention of the Bahá'ís of the United States. This Convention shall be held at a time and place to be fixed by the National Assembly. The National
Page 553THE WORLD ORDER OF BAHÁ'U'LLÁH 553
Convention shall be composed jointly of representatives chosen by the IBah&is of each State, Territory or Federal District under the principle of proportionate representation, and the members of the National Spiritual Assembly.
Notice of the annual meeting shall be given by the National Assembly sixty days in advance in the Convention Call which sets forth the number of delegates assigned to the various electoral units in proportion to the number of Baha resident in each such unit, to a total number of one hundred seventy-one delegates for the Bahá'ís of the United States.
SECTION 1. All delegates to the Convention shall be elected by plurality vote. Baha who for illness or other unavoidable reasons are unable to be present at the election in person shall have the right to transmit their ballots to the meeting by mail. The meeting held in each State, Territory or Federal District for the election of delegates shall be called by the National Spiritual Assembly and conducted by the Bahá'ís present under whatever procedure may be uniformly laid down by said body. Immediately after the meeting a certified report of the election containing the name and address of each delegate shall be transmitted to the National
Spiritual Assembly.SECTION 2. All delegates to be seated at the Convention must be recognized Baha and residents of the State, Territory or Federal District represented by them.
SECTION 3. The rights and privileges of a delegate may not be assigned nor may they be exercised by proxy.
SECTION 4. The recognition and seating of delegates to the National Convention shall be vested in the National Spiritual Assembly.
SECTION 5. Delegates unable to be present in person at the Convention shall have the right to transmit their ballots for election of the members of the National Assembly under whatever procedure is adopted by the National body.
SECTION 6. If in any year the National Spiritual Assembly shall consider that it is impracticable or unwise to assemble together the delegates to the National Convention, the said Assembly shall provide ways and means by which the annual election and the other essential business of the Convention may be conducted by mail.
SECTION 7. The presiding officer of the National Spiritual Assembly present at the Convention shall call together the delegates, who after roll call shall proceed to the permanent organization of the meeting, electing by ballot a chairman, a secretary and such other officers as are necessary for the proper conduct of the business of the Convention.
SECTION 8. The principal business of the annual meeting shall be consultation on Bahá'í activities, plans and policies, and the election of the nine members of the National Spiritual Assembly. Members of the National Assembly, whether or not elected delegates, may take a full part in the consultation and discussion but only delegates may participate in the election of Convention officers or in the annual election of the members of the national body. All action by the delegates, other than the organization of the Convention, the transmission of messages to the Guardian and the election of the National Assembly, shall constitute advice and recommendation for consideration by the said Assembly, final decision on all matters concerning the affairs of the Bahá'í Faith in the United States being vested solely in that body.
SECTION 9. The general order of business to be taken up at the Annual Convention shall be prepared by the National Spiritual Assembly in the form of an agenda, but any matter pertaining to the Baha Faith introduced by any of the delegates may upon motion and vote be taken up as part of the Convention deliberations.
SECTION 10. The election of the members of the National Spiritual Assembly shall be by plurality vote of the delegates recognized by the outgoing National Spiritual Assembly, i.e., the members elected shall be the nine persons receiving the greatest number of votes on the first
Page 554ballot cast by delegates present at the Convention and delegates whose ballot has been transmitted d to the Secretary of the National Spiritual Assembly by mail. In case, by reason of a tie vote or votes, the full membership is not determined on the first ballot, then one or more additional ballots shall be taken on the persons tied until all nine members are elected.
SECTION 11. All official business transacted at the National Convention shall be recorded and preserved in the records of the National Assembly.
SECTION 12. Vacancies in the membership of the National Spiritual Assembly shall be filled by a plurality vote of the delegates composing the Convention which elected the Assembly, the ballot to be taken by correspondence or in any other manner decided upon by the National
Spiritual Assembly.Where the National Spiritual Assembly has been given in these ByLaws exclusive and final jurisdiction, and paramount executive authority, in all matters pertaining to the activities and affairs of the Bahá'í Cause in the United States, it is understood that any decision made or action taken upon such matters shall be subject in every instance to ultimate review and approval l by the Guardian of the Cause or the Universal House of Justice.
ARTICLE XWhatever functions and powers are not specifically attributed to local Spiritual Assemblies in these ByLaws shall be considered vested in the National Spiritual Assembly, which body is authorized to delegate such discretionary functions and powers as it deems necessary and advisable to the local Spiritual Assembly within its jurisdiction.
ARTICLE XIIn order to preserve the spiritual character and purpose of Bahá'í elections, the practice of nominations or any other electoral method detrimental to a silent and prayerful election shall not prevail, so that each elector may vote for none but those whom prayer and reflection have inspired him to uphold.
Among the most outstanding and sacred duties incumbent upon those who have been called upon to initiate, direct and coordinate the affairs of the Cause as menThers of local or national Spiritual Assemblies are: � To win by every means in their power the confidence and affection of those whom it is their privilege to serve; to investigate and acquaint themselves with the considered views, the prevailing g sentiments and the personal convictions of those whose welfare it is their solemn obligation to promote; to purge their deliberations and the general conduct of their affairs of selfcontained aloofness, the suspicion of secrecy, the stifling atmosphere of dictatorial assertiveness and of every word and deed that may savor of partiality, seif-centeredness and prejudice; and while retaining the sacred right of final decision in their hands, to invite discussion, ventilate grievances, welcome advice, and foster the sense of interdependence and copartnership, of understanding and mutual confidence between themselves and all other Baha'is.
ARTICLE XIIThese ByLaws may be amended by majority vote of the National Spiritual Assembly at any of its regular or special meetings, provided that at least fourteen days prior to the date fixed for the said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary.
Note: The foregoing ByLaws include all amendments adopted by the National Assembly to July 16. 1949.
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Document stating that the Attorney-General of Honduras has approved the statutes of the National Spiritual Assembly of the Bahá'ís of Honduras which has been registered as a Lega] Body (text of Document follows on pp. 557 CM)
Page 557THE WORLD ORDER OF BAHÁ'U'LLÁH 557
EL INFRASCRITO Sub-Secretario de Estado en los Despachos de Gobernaci6n y Justicia, CERTIFICA: la resoluci6n que literalmente dice: "PRESIDENCIA DE LA REPUBLICA. � Tegucigalpa, D.C. catorce de Noviembre de mu novecientos sesenta y uno. � VISTA: la solicitud presentada al Supremo Poder Ejecutivo por medlo de Ia Secretaria de Estado en los Despachos de Gobernaci6n, Justicia y Seguridad-Pimlica, con fecha prirnero de noviembre del aiio en curso por el Abogado Miguel Villarnil Luna de generales conocidas, actuando en nombre de Ia Asociacidn denominada "ASAMBLEA ESPIRJTUAL NACIONAL DE LOS BAHÁ'ÍS DE HONDURAS", con dornicilio en esta ciudad Capital corno lo acredita con la Carta-Poder adjunta, para solicitar la aprobaci6n de los Estatutos. � RESULTA: que el peticionario acompafi6 a su solicitud los docurnentos siguientes: a) Certificaci6n de Ia Carta-Poder, auto-rizada a por Ia Secretaria de Ia Asambica Espiritual Nacional de los Bahá'ís de Honduras, Shirley Ross, la questA debidarnente autenticada por el Abogado y Notario J. A. Rodriguez Ulloa, a favor del Abogado Miguel Villamil Luna. � b) Certificaci6n del Acta No I celebrada por la Asamblea religiosa antes mencionada con fecha 29 de octubre dcl presente aflo, y c) Certi-ficaci6n n de los Estatutos de la Sociedad Cultural y Espiritual de la "ASAMBLEA ESPIRITUAL NACIONAL UP LOS BAHÁ'ÍS DE HONDURAS." � RESULTA: que a las diligencias se les di6 el tr~mite legal correspondiente, oyendo previamente el dictarnen del Procurador General de la Rephblica, quien dictarnind en sentido favorable. � CONSIDERANDO: que la personalidad juridica y aprobaci6n de los Estatutos de la "ASAMBLEA ESPIRITUAL NACIONAL DE LOS BAHÁ'ÍS DE HONDURAS", no contiene disposiciones contrarias a Las leyes establecidas en el pais, a la moral y a Las buenas costumbres, por consiguiente es procedente acceder a lo solicitado. POR TANTO: El Presidente de la Repfiblica en uso de las facultades que le d6. la Ley. RESUELVE: Reconocer La Personalidad Juridica y Ia aprobaci6n de los Estatutos de la "ASAMBLEA ESPIRITUAL NACIONAL DE LOS BAHÁ'ÍS DE HONDURAS", con sede en la ciudad de Tegucigalpa, D.C. aproMndolos sin madiflcacidn alguna, Mi: ASAMBLEA ESPIRITUAL NACIONAL DE LOS BAHÁ'ÍS DE HONDURAS.
CAPITULO I. NOMBRE, DEFINICLAN, DURACItN x' CAPITAL IDE LA INSTITUCION.
Articulo 10. � La Asociaci6n se denominar6~ "ASAMBLEA ESPIRITUAL NACIONAL
DE LOS BAHÁ'ÍS DE HONDURAS". La Asamblea Espiritual Nacional do los Baha'is
de Honduras es una institucidn de la Fe Baha estabiecida en el texto de las Escrituras de Bahá'u'lláh, el Fundador, descrita en las Escrituras de 'Abdu'l-Bahá, el Tnt6rprete de Ia religi6n de Bahá'u'lláh, y autorizada por Shoghi Effendi, el Guardian de la Fe Baha'i, � quien fu6 nombrado en la voluntad y Testamento de 'Abdu'l-Bahá. � La Asamblea Nacional es un cuerpo religioso de car6cter internacional que act(ia en obediencia a las leyes y autoridades civiles de los paises bajo su jurisdiccion.
Articulo 20. � Los propdsitos de la Asarnblea Nacional son: a) Promover los ideales espirituales, 6ticos y humanitarios de Ia hermandad y cooperaci6n hurnanas establecidos en las Escrituras Sagradas Baha'is.
b) Administrar los asuntos de la lb Bahá'í para el beneficio y administraci6n creados y establecidos por Bahá'u'lláh, definidos y explicados por 'Abdu'l-Bahá, y ampliados por Shoghi Effendi, y su sucesor y sucesores debidamente constituidos bajo las disposiciones de la Voluntad y Testamento de 'Abdu'l-Bahá.
Articulo 3U � E1 t&mino de duraci6n de esta Instituci6n es perpetuo.
Articulo 40. � EI capital de la Instiluci6n estarA formado por las contribuciones voluntarias de los Baha de Honduras.
Page 558Articulo 50. � La Asambica Espiritual Nacional se constituye con nueve miembros elegidos entre los Baha de Honduras, quienes ser~n elegidos por dichos Báb's en la forma dispuesta m~s adelante y continuar~n en el ejercicio de sus funciones por el periodo de un aiio, o hasta que sus sucesores sean elegidos.
Articulo 60. � Los oficiales de la Asamblea Espiritual Nacional swAn Coordinador, Vice-Coordinador, , el Secretario y el Tesorero, y cualquier otro que la Asarnblea estima necesario designar para el buen desempeflo de sus funciones. Los oficiales seiin elegidos por mayoria de votos de todos los miembros de la Asambica, en votaci6n secreta.
Articulo 70. � La autoridad de la Asamblea Espiritual Nacional emana dcl mayor nflmero de votos de los miembros, y esta autoridad, bajo ninguna circunstancia, podr6. surgir de alguno de los miembros, a menos que, por mayorf a de votos de La Asamblea, se le haya otorgado autoridad a Ia persona.
Articulo 80. � La primera reuni6n de Ia nuevamente elegida Asamblea Espiritual Nacional serA convocada por ci miembro que sali6 electo con el mayor nflmero de votos, y en caso de que dos o mas miembros hayan recibido el mismo namero de votos, entonces sera el miembro seleccionado a la suerte. Este miembro presidir~ la reuni6n hasta que se elija ci Coordinador.
Todas las siguientes reuniones ser6n convocadas por el Secretarlo de la Asamblea mediante autorizaci6n del Coordinador, o, en su ausencia o incapacidad, por el Vice-Coordinador, o por cualesquiera de tres de los restantes miembros de la Asamblea; siempre que, sin embargo, la reuni6n Anual de la Asamblea se efectuare en el tiempo y lugar fijado por la mayoria de votos de la Asambica, seghn lo dispuesto m~s adelante.
Articulo 9. � HabrA qu6rum para las reuniones con la concurrencia de (5) cinco miembros de la Asambica Espiritual Nacional. La mayoria de votos de los presentes y que constituyen qu6rum serAn suficientes para diligenciar los asuntos, salvo por disposici6n contraria expuesta en esta Constitucidn, y debida consideraci6n al principio de unidad y cordial fraternidad que entrafia la instituci6n de la Asarnblea Espiritual Nacional. Las transacciones y decisiones de la Asarnblea Espiritual Nacional serAn registradas en cada reuni6n por el Secretario, qui6n suministrar~ copias de las Actas a los miembros de la Asamblea despu&s de cada reuni6n, y preservarA las actas en los archivos oficiales de la Asamblea.
CAPITULO III. Mriuos PARA REALIZAR LOS PROP6SITOSArticulo 1O. � Los propdsitos de Ia Instituci6n se realizarTh por medjo de reuniones devo-cionales, , por reuniones y conferencias pttblicas de carActer educacional, humanitario y espiritual; por Ia publicaci6n de libros, revistas y peri6dicos; por la construcci6n de casas de Adoraci6n y otras instituciones y edificios de servicio humanitario; por la direcci6n, unificaci6n, fomento y administraci6n en general de Las actividades Bahá'ís en Honduras en ci desernpefio de sus funciones, deberes e ideales religiosos; y por cualquier otro medjo apropiado a estos fines, o a cualquiera de abs.
CAPITULO IV. DEHERES, PODERES V FUNCIONES Articulo 11 � La Asamblea Espiritual Nacional, en el cumplimiento de sus deberes sagrados, bajo esta Constituci6n, tendrA jurisdiccidn y autoridad exciusiva sobre todas las actividades y asuntos de la Fe Bahá'í a trav6s de Centro Am&ica, y la autoridad suprerna en la administra-ci6n n de esta Constituci6n.
Articulo 12. � TendrA el deber de estimular, unificar y coordinar las mflltiples actividades de las Asambleas Espirituales Locales (definidas rn6s adelante) y de los Báb's de Honduras y por todos los medios posibles, ayudarles a promover Ia unidad del g6nero humano.
Articulo 13 . � TendrA a su cargo ci reconocimiento de las Asambleas Espirituales Locales, el estudjo de sus listas de miembros, Ia convocatoria de la Convencidn Anital o a reuniones especiales, el reconocimiento de los delegados a la Convenci6n Anual y la decisi6n del nhmero de delegados a que tienen derecho las comunidades Baha.
Page 559THE WORLD ORDER OF BAHÁ'U'LLÁH 559
Articulo 14 � NombrarA todos los Comit~s Baha Nacionales y dirigirA Ia publicaci6n y distribuci6n de la literatura Baha, la revisi6n de todos los escritos que conciernen a La Fe Baha'i, la construcci6n y administraci6n de Casas Bahá'ís de Adoracidn y sus actividades accesorias, y La colecta y gastos de todos los fondos de Ia Instituci6n.
Articulo 15. � Decidir~ si un asunto dado est~ dentro de su propia jurisdicci6n o dentro de la
Jurisdicci6n de una Asambica Espiritual Local.Articulo 16. � En los casos en que la Asamblea Espiritual Nacional lo considere conveniente y necesario, ella estudiani las apelaciones de las decisiones de las Asambleas Espiritnales Locales, y tendr~ el derecho de dictar la decisidn final en todos los casos en que est6 en duda la condici6n de un individuo o grupo, de continuar con su derecho al voto o su calidad de miembro en la cornunidad Baha.
Articulo 17. � Representar~ a los Bahá'ís de Honduras en todas las actividades cooperativas y espirituales con los Bahá'ís de otros paises.
Articulo 18 � Seni el hnico cuerpo electoral de los Bahá'ís de su jurisdiccidn, en Ia formaci6n de la Casa Universal de Justicia estipulada en las Escrituras Sagradas de la Fe Baha.
Articulo 19 � Sobre todo, la Asamhlea Espiritual Nacional se esforzar61 siempre por lograr un estado de unidad en la devoci6n a la Revelaci6n de Bahá'u'lláh que atraeii las confirma-ciones s dcl Fspiritu Santo y capacidad para servir en el establecirniento de Ia nThs grande Paz.
Articulo 20. � Entre los deberes rn6.s sobresalientes y sagrados que incumbe a aquellos que ban sido ilarnados a iniciar, dirigir y coordinar los asuntos de la Fe como miembros de Asam-bleas s Espirituales son: 1) Ganar por todos los medios a su alcance, la confianza y afecto de aquellos a quienes tienen el privileglo de servir.
2) Investigar y farniliarizarse con los puntos de vista, los sentinijentos prevalecientes y convicciones personales de aquellos cuyo bienestar es su solemne obligaci6n fornentar.
3) Purificar sus deliberaciones y ci desenipeflo general de sus asuntos de toda actitud de alojamiento egoista y de secreto, de la atm6sfera sofocante de imposici6n dictatorial y de toda palabra y hecho que dernuestre parcialidad, egocentrismo y prejuicios.
4) Aunque retienen en sus manos el derecho sagrado de la decisi6n final, deben invitar a la discusi6n, ventilar las quejas, recibir consejos, fomentar el sentido de inter-dependencia y de fraternidad, de comprensi6n entre ellos y los dem~s IBah&fs.
Articulo 21. � En todas las deliberaciones y acciones, la Asamblea Espiritual Nacional tendr6. constantemente ante ella como gui a y normas Divinas la siguiente expresi6n de Bahá'u'lláh: : "Les corresponde ser Los fideiconisarios del Misericordioso entre los hombres y con-siderarse e como los guardianes nombrados por Dios para todos los que moran en Ia tierra. Les incumbe deliberar juntos y tomar en consideraci6n los intereses de los siervos de Dios, por El, como si fueran sus propios intereses, y escoger lo que sea conveniente y correcto."
Articulo 22. � La Asamblea Espiritual tendr~ el poder de ejecutar todos a cualquiera de los varios prop6sitos y objetivos establecidos en las Escrituras de Bahá'u'lláh, 'Abdu'l-Bahá y Shoghi Lifendi, que otorgan a las Asambleas Espirituales Nacionales alguna jurisdicci6n, poderes y derechos.
Articulo 23. � La Asambica Espiritual Nacional tendni el poder de hacer en general todas las cosas y acciones que, a su juicio, sean necesarias, apropiadas y ben~ficas para promover Ia administraci6n completa y con i~xito de esta Constituci6n.
CAPITULO V. DERECHOS DE NEcioclAcIoNArticulo 24. � La Asarnbka Espiritual Nacional tendrtt el derecho de celcbrar contratos de toda indole en persecuci6n de los prop6sitos de esta Constituci6n con cualquier persona, firma, asociaci6n, Corporacibn, Privadas, Phblicas o Municipales, o cualquier Estado, Ter-ritorio o o Colonia, o cualquier Gobierno Extranjero; y harA cualquiera o todas las cosas que una persona natural o juridica pueda hacer o ejercer, y que estAn autorizadas por la Ley.
Arficulo 25. � Podr~ ser nombrada beneficiaria de cualquier fideicomiso establecido por Ia ley o de otro modo, o en testarnento o en instrumento phblico o privado; aceptar donaciones,
Page 560legados, recibir dinero u otras propiedades, sean muebles o inmuebles, en cualquier parte del mundo, y de Honduras, en particular.
Articulo 26. � La Asarnblea Espiritual Nacional tiene el poder para autorizar a cualquier Asamblea Espiritual Local existente dentro de su Area de jurisdiccidn pam adquirir y mantener propiedades como agentes de esta Asamblea y para actuar en su nombre bajo cualesquiera condiciones sefialadas a Ia Asamblea Espiritual Local por esta Instituci6n, por escrito.
Articulo 27. � Todas las personas, firmas, corporaciones y asociaciones que concedan cr6dito, hagan contratos o tengan alg4n reclarno contra la Asamblea Espiritual Nacional, de cualquier car~cter que sea, originado en un contrato o cuasi-contrato, presentar~ su reclamo a Ia Institucidn para el pago o indemnizaci6n, pues ni los miembros de Ia Institucidn, ni sus Oficiales o agentes nonThrados por ellos, ni ninghn beneficiario o beneficiarios nombrados en este documento, ser6~n personalmente deudores.
Articulo 28 � Todo vale, bono, propuesta, obligaci6n o contrato por escrito u otro acuerdo o instrumento hecho o dado bajo esta Constituci6n, serA ejecutado estrictamente por la Asam-blea a Espiritual Nacional, por medjo de sus oficiales o agentes debidamente autorizados, en nombre de la Asambica.
CAPITULO VI. CALWAD DE MIEMBRO EN LA COMUNIDAD BAHA'I
Articulo 29 � Los Baha de 1-londuras, para cuyo beneficio se ha establecido esta Asarnblea Espiritual Nacional, ser&n todas las personas residentes en Honduras que hayan cumplido, a satisfacci6n de la Asamblea Espiritual Nacional, los requisitos exigidos para teller Ia calidad de miembros en Ia Comunidad Bahá'í de acuerdo con las siguientes normas expuestas por el Guardiftn de la Fe Baha.:
a) Pleno reconocimiento de Ia posici6n del BTh como Precursor, de Bahá'u'lláh como Autor y de 'Abdu'l-Bahá como el verdadero ejemplar de la Religi6n Baha; aceptaci6n sin reservas y conformidad contodo lo que ha sido escrito por ellos; adherencia fiel y firme a cada una de las clAusulas de la sagrada voluntad y Testarnento de 'Abdu'l-Bahá; y asociaci6n estrecha con ci espiritu tanto como con Ia farina de la Administraci6n Baha a trav6s del mundo.
b) ilaber cumplido 21 ailos.c) Haber hecho una declaracidn de fe a la Asamblea Local, y haberse inscrito en ella, si es residente en el 6irea de jurisdicci6n de cualquier Asambica Local reconocida por la
Asambiea Espiritual Nacional.d) Jiaber hecho una declaraci6n de fe a Ia Asambica Espiritual Nacional bajo cualesquiera condiciones determinadas por ella, por aquellos que residen fuera del Area de jurisdicci6n de una Asarnblea Local.
CAPITTJLO VII. ASAMBLEAS ESPIRITUALES LOCALESArticulo 30. Cuando en una localidad de Honduras, sea ciudad, pueblo o aldea, el nhmero de Bahá'ís residentes reconocidos por la Asarnblea Espiiitual Nacional exceda de nueve, ~stos elegirTh el dia 21 de Abril, por pluralidad de votos, un cuerpo Administrativo Local de nueve personas, conocido corno Ia Asarnblea Espiritual Local de los Baha de esa Comunidad. Cada Asarnblea Espiritual Local serA elegida anualmente en lo sucesivo, el 21 de Abril. Los miembros durarTh en sus puestos por tin aflo, o hasta Ia elecci6n de sus sucesores.
Articulo 31 . � Cuando el nfirnero de Bahá'ís en cualquier Area civil autorizada sea exactamente de nueve, &stos el dia 21 de abril, se cdnstituir6n en Asarnblea Espiritual Local por declaraci6n mancomtin. Al registrar esta declaraci6n el Secretarlo de la Asamblea Fspiritual Nacional, dicho cuerpo de nueve serA estalecido con los derechos, privilegios y deberes de una Asamblea Espiritual Local, seg(in lo expuesto en esta Constituci6n.
Articulo 32. � Tanto las Asambleas Espirituales Locales como los grupos Bahá'ís y creyentes aislados en Honduras esffin bajo la jurisdicci6n administrativa de Ia Asamblea Espiritual
Nacional.THE WORLD ORDER OF BAHÁ'U'LLÁH{ 561
Articulo 33. � Los derechos, privilegios y deberes de una Asamblea Espiritual Local son: Secci6n 1 . � Cada Asamblea Espiritual Local nuevamente elegida procederA inmediatamente en la manera indicada en los Arts. 6 y S de esta Constituci6n a elegir sus oficiales, o sea, un Coordinador un Vice-Coordinador, un Secretario y un Tesorero, y cualesquier otros oficiales que la Asamblea estime necesario para el ejercicio de sus funciones y el cumplimiento de sus deberes espirituales. Inmediatamente despu6s ci Secretaria elegido transmitir~ al Secretario de Ia Asamblea Espiritual Nacional los nombres de los miembros de Ia nuevamente elegida Asambica Local y una lista de sus Oficiales.
Secci6n 2. � Los poderes y deberes en general de una Asambica Espiritual Local seran segan lo establecido en las Escrituras de Bahá'u'lláh, 'Abdu'l-Bahá y Shoghi Effendi.
Seccidn 3. � Entre sus deberes especificos, una Asamblea Espiritual Local tendr~ jurisdiccidn plena sobre todas las actividades y asuntos Bahá'ís dentro de la Comunidad Local sujeta, sin embargo, a la autoridad superior de la Asamblea Espiritual Nacional, segfin lo expuesto en esta Constituci6n.
Secci6n 4. � Las vacantes en una Asamblea Espiritual Local se lienarAn por elecci6n de una reuni6n especial de Ia Comunidad Bahá'í Local debidamente convocada por la Asamblea para este propdsito, pero en el evento de que ci fifirnero de vacantes excede de cuatro, haciendo imposible el quorum de la Asamblea Local, la elecci6n se efectuar~ bajo la direcci6n de Ia
Asamblea Espiritual Nacional.Secci6n I � Los asuntos de la Asambica Espiritual Local se efectuar~n en la misma farina dispuesta para las deliberaciones de la Asamblea Espiritual Nacional en el Artfculo 9.
Secci6n 6. � La Asamblea Local estudiar~ y aprobar~ las condiciones de cada persona antes de admitirla como miembro votante; pero en los casos en que un aspirante est6 insatisfecho con la decisi6n de Ia Asamblea Espiritual Local sobre sus condiciones de miembros Baha'is, aquel podr~ apelar de Ia decisi6n a la Asambica Nacional, la cual tomar~ jurisdicci6n del caso y dar~ la decisi6n final.
Secci6n 7. � El primero (1) de Noviembre de cada afio o antes de esta fecha, el Secretario de cada Asamblea Local enviar~ al Secretario de Ia Asemblea Nacional una lista debidamente certificada de los miembros votantes de la Comunidad Bahá'í Local para informaci6n y aproba-ci6n n de la Asamblea Nacional.
Secci6n 8. � Todos los asuntos que se presenten dentro de una comunidad Bahá'í Local, que sean puramente de interds local y no afecten los intereses Nacionales de Ia Fe, estar~n bajo Ia jurisdicci6n principal de la Asamblea Espiritual Local de esa Localidad; pero la decisi6n de si tan asunto particular concierne al inter6s y bienestar del cuerpo Bahá'í Nacional o no, Ia hard
La Asamblea Espiritual Nacional.Secci6n 9. � Cualquier miembro de una Comunidad Baha Local puede apelar de una decisi6n de su Asamblea Local a la Asamblea Nacional, la cual determinarA Si toma la jurisdic-ci6n n del asunto o la deja para reconsideraci6n de la Asamblea Local. En el caso de que Ia Asamblea Espiritual Nacional asuma jurisdicci6n sobre el asunto sn determinaci6n ser~ de-finitiva.
.Secci6n 1O. � Cuando ocurra alguna disenci6n dentro de una Comunidad Local Bahá'í de carActer tal, que no puede ser remediada por los esfuerzos de la Asamblea Espiritual Local, ~sta presentar~ la situaci6n a la consideraci6n de la Asamblea Espiritual Nacional, cuya acci6n en el asunto serA definitiva.
Secci6n 11 . � Todos los asuntos que se presenten entre dos o m6s Asambleas Espirituales Locales, o entre miembros de diferentes Comunidades Baha'is, serAn sometidos, desde el prin-cipio, , a la Asarnblea Espiritual Nacional, la cual tendra jurisdicci6n original y final en todos los asuntos de esta indole.
Secci6n I 2. � La esfera de jurisdicci6n de una Asamblea Espiritual Local con respecto a los requisitos de residencia y derecho al voto de un miembro en cualquier comunidad Baha'i, sera el territorio inclufdo dentro de los lirnites civiles de la ciudad, pueblo o aldea.
Cualquier diferencia de opini6n respecto a la esfera de jurisdicci6n de cualquier Asamblea Espiritual Local a que concierne a Ia afihiaci6n de cualquier Baha o grupo de IBah&is en
Page 562Honduras, serA sometida a la Asamblea Espiritual Nacional, cuya decisi6n sobre ci asunto es definitiva.
Articulo 34. � Las funciones y poderes no atribuidos especificamente a las Asambleas Es-pirituales s Locales en esta Constitucidn, se considerar&n de competencia de la Asamblea Es-piritual l Nacional, la cual estti autorizada para delegar tales funciones y los poderes que estime necesario y aconsejable, a las Asambleas Espirituales Locales dentro de su jurisdicci6n.
CAPITTJLO VIII. LA CON VENCION ANUALArtfculo 35. � Los miembros de la Asarnblea Espiritual Nacional ser~n elegidos en una reuni6n anual que se llarnar6. la convenci6n de los IBah&is de Honduras. Esta Convenci6n se llevaii a cabo en Ia fecha y lugar determinados por la Asamblea Espiritual Nacional. La conven-ci6n n ser~ compuesta de los delegados elegidos por los Bahá'ís de las unidades electorales que sean definidas por la Asarnblea Espiritual Nacional, de acuerdo con el principio de representa-cibn n proporcional, y de los miembros de la Asambica Espiritual Nacional.
Articulo 36. � La Asamblea Espiritual Nacional notificar~ a los miembros de la Comunidad Bahá'í de Ia Convenci6n con debida anticipacidn y les informar~ del nfimero de delegados asignados a las distintas unidades electorales.
Secci6n 1 . � Todos los Delegados a la Convenci6n ser6n elegidos por pluralidad de votos.
Los delegados quienes, por enfermedad u otros motivos inevitables no podrAn asistir personal-mente e a Ia elecci6n, tendrAn el derecho de transrnitir sus boletas por correo. La reunidn celebrada por cada unidad electoral para elegir los delegados serb convocada por Ia Asamblea Espiritual Nacional y dirigida por los Bahá'ís presentes, de acuerdo con cualquier procedimiento uniforme que dicho cuerpo haya establecido. Inmediatamente despu6s de la reuni6n, se transrnitir~ a la Asamblea Espiritual Nacional un informe certificado de la elecci6n avisando el nombre y direcci6n de cada delegado.
Secci6n 20. � Todos los delegados reconocidos en la Convenci6n tendr6n que ser Bahá'ís reconocidos y residentes del Area de jurisdicci6n de las unidades electorales que representan.
Seccidn 30. � Los derechos y privilegios de un delegado no podr6n ser asignados a otra persona ni podr~n ser ejercidos mediante apoderado.
Secci6n 40. � FI reconocimiento de los Delegados a la Convenci6n anual estarA a cargo de la
Asamblea Espiritual Nacional.Secci6n 50. � Si en cualquier afio, la Asamblea Espiritual Nacional Jo considera impracticable e inconveniente reunir La Convenci6n, dicha Asarnblea dispondrA entonces la manera mediante la cual se pueda efectuar la elecci6n y los otros asuntos esenciales de la Convenci6n por co-rrespondencia.
.Secci6n 6t � EL Oficial que preside Ia Asamblea Espiritual Nacional presente en la Convenci6n abrini La sesi6n, y despu~s de que se haya pasado lista de los delegados, ~stos procederAn a efectuar la organizacidn permanente de la reuni6n, eligiendo un Coordinador, un Secretario y cualquier otro oficial que se estirne necesario para ci adecuado desernpefio de las deliberaciones de Ia Convenci6n.
Secci6n 7t � La funci6n principal de la reuni6n anual ser~ Ia consulta sobre actividades, planes y m~todos Baha'is, y la elecci6n de los nueve miembros de la Asamblea Espiritual Nacional. Los miembros de la Asamblea Nacional, sean o no delegados elegidos, podrAn participar plenamente en Ia consulta y discusidn, pero solarnente los delegados podr6n votar en la elecci6n para los oficiales de la Convenci6n y para los miembros de la Asamblea Nacional.
Toda acci6n de los delegados que no sea la organizaci6n de la Convenci6n, el envio de mensajes al GuardiAn y la elecci6n de la Asemblea Nacional, constituirdn meramente consejos y re-comendaciones s para la consideraci6n de dicha Asamblea en cuyo poder esti Ia decisi6n final de todos los asuntos que se relacionan con los asuntos de la Fe Bahá'í en Honduras.
Seccidn S � El orden del dia general de los asuntos que se tratar~n en la Convenci6n ser~ preparado por la Asamblea Espiritual Nacional en forma de una agenda, pera cualquier asunto relacionado con Ia Fe Bahá'í que introduzca un delegado, puede formar parte de las delibera-ciones s de la Convenci6n, al ser debidamente propuesto.
Page 563THE WORLD ORDER OF BAHÁ'U'LLÁH 563
Seccidn 9t � La elecci6n de los miembros de la Asamblea Espiritual Nacional serA por la pluralidad de votos de los delegados reconocidos por la Asamblea Espiritual Nacional saliente, o sea, que los miembros elegidos ser6n las nueve personas que reciban el mayor ntimero de votos en la primera votaci6n efectuada por los delegados presentes en Ia Convenci6n y los que transmitieron sus votos al Secretario de la Asambica Espiritual Nacional por correo. En caso de que, por razones, de empate de votos o voto el total de miembros no hubiere quedado determinado en Ia primera votaci6n, entonces los delegados presentes e1egir~n entre los em-patados s hasta completar los nueve miembros.
Secci6n 1O. � Todas las deliberaciones oficiales de la Convencidn serAn registradas y guardadas en los archivos de la Asamblea Espiritual Nacional.
Secci6n 11 . � Las vacantes de la Asamblea Espiritual Nacional se 11enar~n por la pluralidad de votos de los delegados que constituyeron Ia convencidn y eligieron la Asamblea. La votaci6n se efectuarA por correspondencia o de cualquier otra manera que decida la Asamblea Espiritual N acional.
Articulo 37. � Con el fin de defender el car6cter y prop6sitos espirituales de las elecciones Baha'is, no se permitir~ la prActica de proponer candidatos ni cualquier otro m6todo electoral distinto a una elecci6n silenciosa y reverencial, para que cada elector pueda votar s6lo por aquellos que le han inspirado la oraci6n y la reflexi6n.
Articulo 38. � Se podr6n establecer Asambleas Espirituales Locales en las distintas ciudades.
pueblos o aldeas de Honduras, de acuerdo con las instrucciones del GuardiAn de Ia Fe Baha y en este caso cualquier nueva Asamblea Espiritual Local que se forme, tendrA en ese lugar, plena autoridad y jurisdicci6n sobre las actividades Baha a los lugares correspondientes.
Articulo 39. � Fn los casos en que esta Constitucidn otorga a la Asamblea Espiritual Nacional la jurisdicci6n exciusiva y final y suprerna autoridad ejecutiva en todo lo que se relaciona con las actividades y asuntos de la Fe Bahá'í en Honduras, se entiende que cualquier decisidn o acci6n que se tome por la Asambica Espiritual Nacional sobre tales asun Los quedarA sujeta en todo caso, a la revisi6n filtirna y aprobaci6n del Guardi6n de Ia Fe Baha o de la Casa Universal de Justicia.
Articulo 40. � Todas las disposiciones de esta Constituci6n rigen para todos los Baha de Honduras, con la excepci6n de aquellas que se determinen que no estuvieran de acuerdo con las leyes de Honduras.
Articulo 41 . � La Asamblea Espiritual Nacional podr~ modificar los estatutos de esta Con-stitucidn n por mayoria de votos de sus miembros en cualquier reuni6n ordinaria o extraordinaria, siempre que una copia de la enmienda propuesta haya sick enviada por el Secretario a todos los miembros de la Asamblea por lo menos 30 dias antes de dicha reuni6n.
RAMON VILLEDA MORALES. � SELLO. � RAMON VALLADARES h. � EL SECRE-TARIO
RIO DE ESTADO EN LOS DESPACHOS DE GOBERNACION, JUSTICIA Y SE-GURIDAD
DAD PUBLICA. �Extendida en la ciudad de Tegucigalpa, D.C. a los veintisiete di as del mes de Noviembre de mu novecientos sesenta y uno.
VIRGILIG JOYA MONCADA~ 4% * � t Co m #'
COTHE WORLD ORDER OF BAHÁ'U'LLÁH 565
7 ~ ~ ~ I ~ C*flSV* 4Th~) ~ K ~ ~4~4 C: V _ r ;~ *. ~ I ~ 4%~4ttw I; 447 K~t~#.x ~t$~~2x'..~2e*
I 44% ~~-~'%SCertificate of Registration of the National Spiritual Assembly of the Bahá'ís of P4kistAn.
Page 567THE WORLD ORDER OF BAIIA'U'LLAI-I 567
2~ ~erritor~ $1 ~spartntcz4 ni ~htantz bitt am 1F10AT3 9? 1UC3PORAfl~ * I, Jobn A. Xoflney, Dtnctor of Finance of the territory of AU.k, and custodian of corporstica ncords f~r nit Territory, DO M~UBY CNtTIfl that ~ the 25th day of September, tSfl, the
IATIOXAL ~ITRY.TUAL ASWBLY 0? 711filM In this orttin ita Article, of Thcorponttcm as a non profit eorpont~.u orgsMw.d taser the laws of th. Territory of Alaska * ' � �' C, � TES9TMONT WHEREOF, I ~zav~ henvnte set rn~ nii4 4ftxtd my officini seal, at Jwieau, the Gapitak th~ li~t25th dayof �Qtaber A U. 19.
Certificate of Incorporation of the National Spiritual Assembly of the Baha of Alaska.
Page 568UC tst~~ 'Ut-�4s~ ~ 7Y ~J St ~JUdat~~I ~.S4AM. 4lL$fbtA~I ~Wr' .L~ 4k.~tII a �'y$A�oYV�/~A ~,&~z%.kIka..~1r..fl9~..1
WY � (~tUi~Ji y4-~4ttrtifl ~~jK1�,' ~rvi sJS~cfl 4,WS*..as.....A 4~JI $&..4a11 i~c9L's F~'A tAt
Ai4*J Bruce Johnson M@mood MaAzo~(b Bodil Skodstrup
�' A%il ~tj ~CC7to iftene b~kreftes� t~~ Registrert idag kThrer OLE, AanJdktt?tdteJ dca / 1/ -'A44i'r ,AUs (IA PUB I .t,.�t 10 31u'IT~2 PP ~'Z7A ~� DC'" (23a) tO~ 1 ?u31 0 rrotocstiZ~ Th N 70 de 2~ do ieie~ibre da 1961 pox' medlo de I cual ~e ir nQban las reforuas Thtrc~ ix Id e a lo st~tuto rt in le" 'd~ 1a 'flASt~IilLEA N~~TP~t4 �~ IS BH4'tJS DE LA j
"4C31T~ Vts~XNNnA""'P~narn51 5 ~rebrez-o de 196% � B, a U ctwdaa ~e ~ana4,~apit"l d&Th tZep1Th1tca~v ~abecnra dcl flirriljO to vO ~ria1 dcl miezno 'wibregw 193 onto (3) d%0s de2. mes de F brer d 1ilnovQ?.entns~es flta 3Pdos (t96?)~ anrent, JuLicY~fiicA~} EUDAS, ~N~ano itblico Segundo del ~ d' Ptt~ 4 con tAdn2L~ do identad a ~r~.rsaS n~a~ro ~ ~ d ~ v rueve~retncv~rtw set~nta y ruove oey S cue canozc0 yms; ~n zn. ma protooo4zacii�n e crnura $b1ic~ y at efvcto protbco1J.zo~ no cnnia do Ia R~~o1uca6n ntiv'ro setejfta "'0" ci veint� � nuflve ~29) de Dicxsmbre 'ie iii ncvenc3ntns sesenta y mo (19611, pox' medio de Ia cuo~ s upivehan )~as relX4rwas xntroductdas a ice ~st~fl~t S oriain9les cia ~ASAr13L~A NAJ'IINAL DE IQ~ EAHX'Th ~E ~A EPEJD~TCA 0 PANAMA". � DlehQ docwmnto const# da dos T~~irws ascr�tas a. rntuina as _______ ____________________________ y an conte i*'~ se tmns ribe en 2a copia de est esorit Wa. ..-~-Y Iet~a Xe �u&iY compare l0nte estn P critura e~i ~rOS8fleiB di Baha te~ta 25 4)e in~tr Wt1~WN4~IITh S�~ ifl~p O~fl C4dUln tie identid~d pers&iii n~rp dete~cn~nte't~5C3tOrC0~(%4i2�14) y Gladys Buttra~o, con Cptatw u0 ider~ttdad peranxal atnoro od~io-eet4fltS y trea.dossiefltoa 28 c�nc~ioflt8 y nuovt{8e734259hIEfl8Mbft~, vecSfls 4~ osta Ciudidra * :qu�enau' t~onozcQ y aofl es:paro oergo, ml. eacontrala conforms, Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of the Republic of Panama (continued on next two pages).
Page 571DE LC~ BAHÁ'ÍS US LA REFUBLIOA fl~ ?A AMA', ARYTCULO TERCERO:-mn to-seThable seThable d~'18'Asamb1ea National EspiriTHE WORLD ORDER OF BAHÁ'U'LLÁH 571 Is im~rt�6 su apx~bzlAn y Ia CIr~ para constanc�a can las test igos � � � � � ________________________________________________ i~ndonadea ~or ante mit, t1iNot~.rio ye doy �&.4. � ~Esta Sscr�tira
IWva 'eJ. n~aenz D~CIE~tP)$ ?B%~DITA y c:8&(~dos~ YJ&4~r Laseo de i~i ~ �videli-a Bsnino.~ � � !31a'dysButtra � '4 ________________ _____________________ gjv.-� ---ULDttRtJQ P flo~rto PiTh_A~'o Segundo.
II~ OLU ~ 70 Vanaat 99 a Diciembre de 1961.-El $eror. ALFRED OS0OWi't 'tn mayor d~ e~ad,oo ta qr ce Th e~du1a de identadax pe~s~na1 J ~uU4S55, ~oordin~rod 'an +a 3, ~KA N402QNAVD~ LOS
US U L 2 U311CA '{2:Axx�A~, 8 s~icj~tada a~ Organo Ejecutiv1
____ ______ ~or conducto de nlsmerv de C0 4urno y Justica~, ouc s@ arv,ebeh I 2a s refornas "ntrociicl&a'e a ~1o~ ms~' s oriviflales de ~iichw K I _________________ _________________ L c~1 tiere er onerla Juri.dsca con~edida me jante Reaoluci6n N' 7 de I6'de Julio de 1952. Lap reformas intvadcacidaa) ~Copia del su ~ic;tudhaFr&a'nt~tc, U dSla 26 de agosto J~ 2.~3i7~ ia cual
Acta de La Sesi6neZectuada�ueron ~ptooados lazs reformas introducidas a ins p~tatutes on 1na1c~.
Ft 4ch~ ~cte'estartcor1a~os Lb&articuloz reTh~mapos ~ C~paa del Acts 'de in ~esa6n durante is cual ce elagieron nuevos raembros. � AX� � rninacia La ~oc~um9ntdC16n presen~ada ~e h~ nodico estabtecer que estas reforms in~ro ucidas a LOS 2statt~te~ orIganales no pu~nan con s Aioposiclones 1eg~1es vi~enteS.-~ortantc~ SL ?REjD~TVD'7 IA ij~, j DLXCA, en gao desus fac~~tadas ~e~Xes, ~~VW~-Apr0o~r as rear � ' mas introoucid~s a los statutes originales de Ia AbAMD;iA ~~L,WNA~A
DK LZfl BAHÁ'ÍS Dt. ~ PEPUBLTCkDS i%NAMA" consistente en su AR' WULO
ii :1 ____ 23 ________________________ 25 ____________ 2B~ aol RR~SRO: � jArnitar sue actiAdade~ 2 18 Ropalica do Panamd; -ARTIOU
LO SEGbW~: L~ Aeociaci6nse llamard flASAYBLEA ~?IRZTUAL NAOIONAL
dos io$'Artictd6s; en qua~$ U" � z~e~ios Bahá'ís ~ ~entit~ ArntticajK~tn~ qu~d~r4n cane "ASAMBZEA ESPIRI TUAL N&C1ONAWVZ lsQS BAHÁ'Í D tA"4J~VU13LZCA DE A1AV&~ Tdda reThrrn pssterlor ~S~estos estatutos necesita la aoro~c6n doT Organo b,~ecuta.
vo~ � Esta Resoluci6n teair& Ceetos le ales tan Dronto coxbo a~a ans cr1 b8 en ~1 ftegastz~ P~b1�co COMUNIQ1h~$~ Y UB l7flPSn. (I' do ) ROberto
I' Chaariw � � Zi Mants;ro~de Qobievnp y JusticI~, (It ) Marc0 A Ro
ties ~3 '1EL COdA D~ SU 02�0 NAtt~,,{fdQ Leo Gor~za1ez.-hd'e del.
Depa~tamento de Qvbierno yJust~cia Cpn~uerda ~pn s nnabe st~ ~om~a~ne e~xpi.doven lo C1U dad ~ 0Th 'r~w~.~-'~ e~ le ~Febrero de mxl novee~en tos sesenta y aos (1962 I t4 ~~flF1CIN4flB REI3ISTHO PUBLIUfl
;;1M~jj;J77jvP~e~cwan~u d~t~~~tc ~ as 1? Fnl � ;'w fltano~4~ 4', ~.1
Page 573THE WORLD ORDER OF BAHÁ'U'LLÁH 573
K OS'. &tflO4~3.~OO.4-44O.I hereby Certify that THE NAflONA SiflUTYAJ. A$~EMBL~ 01' T1~ tishis 4 inco#ard under tAr Comrznier Act, 1951, and that :Jv Company it Limited CWn unzkr my band and Se4I s4salirbw,g thkt at&t .. II 7963.
Add. ~sat. Registrar o/ Comprznw Certificate of Incorporation of the National Spiritual Assembly of the Baha of South and West Africa, incorporated legally under title of National Spiritual Assembly of the Bahá'ís of Rhodesia.
Page 574Certificate of Incorporation of the Regional Spiritual Assembly of the Bahá'ís of the South Pacific.
Page 575THE WORLD ORDER OF BAHÁ'U'LLÁH 575
1/ .Zas.. AL5t4.fl4~' 2C ~ r a 64.1 Zc / flJ' a.~. I U 10 241 ~~�0S~A~*F ~ A 22 22 �~A PA ~ d~4Sa~c ~ __ A.. Aa4 ,%4#.flUO4E~4.' I 2& j~$tr '~
A ~ =2 ALl~ ~~A�p~ 2a~ 44a.c.Z.,w *027 ~ 'a e.44 ~.: ~ C...4.ji-a.. AZ fla. at ~ 4~1 Incorporation of the National Spiritual Assembly of the Bahá'ís of Venezuela.
Page 576t ~t Aunexa an A~ondeur beige dii 25 jmllet 19P9 B~1age tot he~ Be1g~ch Statdst4ad d ~ 20 4uh 1~& � 3Aab1is~mcnts dkitiijt~ pubiiqiie 1322p~ta~:flut
4:196221).riran, Fernand tr Ia correspon t~ fr payement Couvreur. M:A.De 7d&I&A-Sy 520 de ftcha 26 de Julio de 1920, ~hxe asoc~.ctones que n~ henen pox' objeto' tin beneficio pedurneno Ia sigtuente' a) Q~,e en fecha 16 de Srero tIe 1962 y perT~erAo No.
7762, el Jonoxable Senor Presidente de Ia RepObilca y i~e1 Conse-30
0 de EstaSo concedn & beneIi~io de Ia ~ncarporac16n a, Ia "ASAM-BLEA A L,FIRITUAL I'~AC;ONAL DE LOS RAWIS.DELA R& PUBLICJt DOMINICANA , con en Santa Domingo, Dii.
trito Nact1onat b) Lcs fines de ~a Asornaci6n son establecer, sostener y prfr ziioY6r ~ ens~iianzas espfrituales, educadionAfes,, y hunianitarias ut Ia hermandad hurtan~, ctn ~te ~radtanTh, fin~eza de carActer y ~rnor sin rnter~s comq fu4 revelad6 efr las Vid~s y palabras'deAo.
dos los Pwfetas y Mensajeros de Die Xnnd~dor&s de las relitin-nes s mu; qrnles revela4aw. � ~.d~ndo1& 1a ~tenbvada ene'r.gia creado ra para su aphcaici6ri univ~rsa1 en esta. ~poci derive de las con� dic2ones ~educida~ y enseflAdas ~n ~a vida y 'palabras tk RAM lTilah ~ra d beneficio'~ de los taha'is d~ 'Ia ReMblica. Deminiea~ na, de acierdo a rni, '%erdadeioK pnnclwosde aflliaci6n y admi.
iiistraeior Baha is ueados y establecidos nara~ Baha tJ'Ilah; deft-nidos s ~ expheados rot Abdtfl Báb ~y ampliados pot ~hoghi ZL-fenAi i y s~s LUtWSOa sucesores bajo ~ks 'previsidnes do la voluntad 5, Testarrn nto de Abdu'l-Bahá c) Le*, oilrnales de Ia Asvcia~v5n, SOflt ~I ?resideafe, el Vice-presidente e e~ Secretano ~ el Th~overo qulenes durarAfi S sus tunrnQfles wi ano y se an elegadas en una r&unibn anual que se Ilamax4 (onvnoaon ae los Baha is de ~ RepiThlica Doniinicana; esta convenexon se hevara ~a ~rab~y en Ia teeM y htg~r detennina, dos en una t~uni6n prevta,~ tie la As~nat1ea Esptritual Nacionat d) El Presidente es el funeonano que segtzi los estatutag de Ia Asorn,a6n, 1~ personitica ante ins terceros.
e) La duraci6n de Ia A.sociaa6n es indefinida.
1) En fecha 27 tiel mes de Abni de 1q62, Lueron dopositadas Eendas coplas de ~os Estatutos del acta de aprobaci6n de ins mis~ inns y ael Decieto ne rncorporaelon en Ia Secretaria de Ia CA.~
mara de Lu Civil y Comermal del Juzgado de Erimera Thstanci del Thstrltc Nacinnal ~v del Juzgada de Paz '~e 1a Primera Cit.
eunscripe~M del Distrito Nacional.~'$antotVomingo, Distrito Nac~ona1, AbrW 27, 1962.
Celestino G4mn Ouevua.Notice of the Incorporation of the National Spiritual Assembly of the Baha of the Dominican Republic.
Page 578Incorporation of the National Spiritual Assembly of the Bahá'ís of Bolivia by Resolucion Suprema No. 119603.
Page 579THE WORLD ORDER OF BALIA'U'LLAJI 579
cit/tiunder The Trustees (Incorporation) Ordinance, Cap. 126, Revised EditIon, 1951.
I, The Bonourable Charleij florbQrt Emrtnl Ootpanion of the
Lost flistxnjuiahed Qraor of Saint Lichael anti Saint George, Dputy
Govcrnor ad Commander-in-Chief of the Uganda Prscc�nc in exercise .1 the p~wm cocfentd onme by Section 2 of die ibow-mentioned onunmum Do Hereby Grant to the truaten or tnatec for the time being of the body or modadain bow. a "The IX.t1Qr~.J tzn~u4IAnzezb1y p2 the Bahá'ís of Central aM E8nt U 1 (bcrtinaftcr ailed "the association") a cert~atc of regi.tration � N Wrpfle body with dccc from the day of ~IA~ta4 19/7 ~4n~ the ~ fl'R~~46zFEfiEB,yRU9TBES~Of The lZtionS Spiritual Aaaewbly RotA tered 'tstoc o~ he Laha'is of Central and East Afrioa 2. ThiS certificate . liable to anccUa~ou shmld the objecm or dx rules of thc amociatioc as set out in the mnnmres hereto be changed without he previous � n in writing of the Governor or should the association at any timer pemilt or condone any divergence from or breach of such objects .nd ruin.
3. No land or any interest in lend shall be acquired or held by the wporatt body without such consent 'as aforesaid.
Given at Entebbe ur4er my hand and the Public Seal diii fle~uty Gtnwuw.
Certificate of Registration as a Corporate Body of the National Spiritual Assembly of the Baha of Central and East Africa.
Page 580EPU$L[CKDt COtOMBtt~i MUG �Af3flt' IThi~~ flttdq ~ iki JA,t& j)xiuwi:&.~ 4& C6di~6 4 avil, (U lit 4 eI eaSe dt ta~aY4 ~ O2WU. V;Jf pe ,SVELVE~ 2
icj~fl hi ~ eoat~n~d rtvyrtt no~fei~ 1*rmtwri~ jhriiica ~4~�ntiffadkk~ tCON9iV~+11A4flO ik Bog&ti ~r Stct2t~rio~ tie di~a~ ~,t~&S#a~ri4ff ti&, ~,ntaei~ Je~&t~de ~#tThi~ma tgftn Its ssP'~ ~ d,th'i. ec*IAAAL~�n ~ vi Qurd rtQteJr'4~~Q wd~nVm ~ ~ ~fl 'I tta Oft*t~4$~y ng~* qui*~oC ~ii~s ~Th p~~iis k wttLTh�vhI p tr r~mtt~t'P~~ aj1fl~~-to 'apIa.~'~ ~ Ur~ J4~' 4~t~U~ ~Qb~ r(~i~$httWi6a d~ P t~wt~ '~i, ~tN ~iI*it~Y (Artkat) ~*%�~Dt~@r~LtY 14
C0p~~, ~~x~av~c v~Q~4e Aweh~ ~1 rsHd~ '~k La, .nwxf~ek~ r~ C * de hrn~.l v d~}~m1ei~ k~A1 tar ~1IJt1*1W~ dg (~Thi~.bb~ Mi'~isWttC' ih~ 1 hip 'toen sn 9rgttThi~;xd6Iv C'Afl6 eb4o~ ba~ ~ OfCdfll tt~aw~ A~sig~&t~ (1~ i)~~4ht4 1'r,NadQ' juIuhUdg. Zt'4 x~ htuntnttar3ds dt~ ~ 4nit~ (. tL~r4de *tr Th4~iwut'xon*~s 2.. V I Notice of the Incorporation of the National Spiritual Assembly of the Bahá'ís of the Republic of ColonThia.
Page 581* "demeurant A Luxembourg, 1~ tie S~JiiWeKtdxemIs&irgeoi~; 3 Mideinoiselk Suzette Uipy chiropodiste dcmeurant a Luxembourg S rue du ~Wu~cb'U foeTh Luxe~ bourg~oise; 4j MoaMeur Ernest Levy cofurnerg~mt de'neurant A Lux~mtourg~ 7 rue dti Roltncrero-rtind, Lu'x~rn-bourgems ms ~' A�on~ieui Leslie 'Mirza{ 'emp1o~ e iel3IetIrlflt Z. Differdang~, 4, ru ck S0Luvm c!to~ ni dts Et'i~s
Univ WAA'A4qtteet toiis e&rc qut a4b~rront. an p~sen~ jacte une a%socvttion Sans but lacratif r~ye pir les presents cfatut~ et par la lqiAu ~t' jyrd !92S objyt durec sr~4gc Art icr. E'a~secrttton est t~nomrnee 4s~"mhIee $plr4tudlle N~hona1e des UAHA I S du Oxand DLIThe de Lrncen'bourgt Art 2' t'association a pour but de ~erer tes Sffair~sde1a pr4sente QSSOclatqn an profit des BabWi'~ Mi t3r-rn4 Duche de Lixembourg tonforrnement 'vu ej~seignernents et ~tu~ prtnopbs admin!stratifs Baha.
Art S S't "nn~e esti'Ihrnft~ Art 4 be '~zege d& I 'xs~ocxatioi est etibli ~ Lutemhcturg.
Membres, cotisafions.Art 5: La rrtsente ~issociitron est gonipo~ec d~ associatkrns loafles des Bta'i' Art ~ � Adrnhre maximum dc& assotrntionssrnemlyres &s p~s brute 1eur nonilnt minimfilt est #12cc a tros Art 7 L~ qLmlite 1 asso vttion inembre~ acqwert par nne dwl u ation ~cnt& d'adh@er a Ia pPsent~ association et aux presents st~tuts ~tsIressee tin conseil 4 administrntiun Le conseil 4 tdrnrnistration de~IdQ d ~ I admission des assocrntions locales Art S Toute qs~ociaton membre fstilbredc sa ittfrer d~ J'~ssociqtien en adressant sa dernission ~cdte � jU Secretair~ Art 9 Le monlant des cot is itioim A pa~ er par des associations mcmbres est fvce ch~que f~nnca par I'assetj2 ~~A%~Aflft 4g ~ .sfl wE ZII*E4W1~
L'OtSQflA � � ~ a;.:" lot ArtSu33d~tmX naotAQ T~7L7~jw�vy asstP q5 del Rotflr".~ 34 Re.. ~, 0@t'jbte t# � * t~wr ~ ~ ct�40U1Mt &da'4
ALMa #1 StS~DeCrO~ of the president of the Republic of Paraguay ~~thotiZiflg the National Spiritual Assembly of the Baha of Paraguay to Incorporate.
Page 583THE WORLD ORDER OF BAHÁ'U'LLÁH 583
AUSZUG?irma~ Katienaler Qeisti~et Rat der Baha dexSohweiz.
Rechts~orm;Zeiclinungsbe~echtj~t~ urid Art der Zeichnung: .ie eThzeln A~-~o11ier, vqnwBrittnau AG, in Bern, Sekreta�'ih, Fritz SchMI~T~bWWyssaotien, in Thma, Kassier,
Zweck:Verbfeitung und Pflege dee BahMi-Weltglaubens, gegrlindet van BahatutijAli, ausgelegt von Abdu'l-Bahá ynd verbratet yom ersten HUter Shogiti Effendi nach den Anor~innng?rf des Ba1i&ti~iWe1tzentr~s an Rar~a, Israel Sitz nnd ~escb&ftsadresse e r n, flufouratrasee 13 (im Geb~ude derBaEA'i � i~ationa~~
VerwalLtung)Letzte Thibjikation Im Schweizerieohen 1{andelsamtsblatt Nr.
~.169 irorn 23. JUt 1962, Seite 2144� keine B eltn , 7. Jnit 1965 rb F.B. 17 � 209 /~ ~c~c ftt Certificate of Registration of the National Spiritual Assembly of the Bahá'ís of Switzerland.
Page 584J cettifp that ATtONAL SPIRILUAL A$$EMBLY O~ Th BAHÁ'Í IS
0' N~Vv ZEAIAtSceietks-Act-49* Trusts Act, 1957 is Incorporated under the Inrwnporat* ~ � ~Qateri at A tins tenth day of
Ler 1955 SCertificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of New Zealand.
Page 585THE WORLD ORDER OF BAHA U'LLAH 585
MINISTERIE VAN JUSTITIEBericht op fonn.~ A. No ~St 2.5 779 dd. 9 aptil 1963 ~. s � Gravenhage ir~ Aan h~t; bestuur varronilervermelde Sticliting.
Hierbij heb ik de~ ear U mede te 4e1en~ das de stichtiing: "S tichting Nationale Gees te3ijke Rsad van de BsIA'f& Van NederlandQ gevesiigd te 's � Grsvenhage op 17 april 1963 in het Dpenbaar Centraal' Stchtingenregsteris iflg?chreven lYe Minister van1 Justitie, Namens de Minister, Bet fIoofd van bet Bureau Stiebtingen, ["K
Eubl.95/63GLetter from the Ministry of Justice, The Hague, stating that the National Spiritual of the Bahá'ís of the Netherlands has been registered as a Foundation.
Page 586~ fl.* 4. )n~ Iflsn*.. ~Za heats t*~&4taafl miamI 40 )fl P*&5'1!
4.1 teem g 1 MW A. Cefl&ti&.S. A. 41gb 3M*444 v&e nufWm$IS � as 4 dtSmn tunable ml MA. rr 4 nUn, InsuS.v~.Omin.nZ LaW to flEa efllqM b. p4?, a. so'. ~ as. mokal; * Pa ~e liz 1e~ ftgultvA *abbl0la ~.Z Alt. %T, fl~ O64tgt~ Otwtl ; a U. .teqit., nSCaS.. a .1 ?t4e mItt, 0) ui cE 44 rJ
A U U41Ittern., 'en swtnlM ~etbn..j.Mrnr jn as pabflqinn eel R*4etn ?alni@ XaSt4nI .~ U i N 11 I Nt .1 re&w 1~nu1de~t. ~ZSnt1tA.1Cn4 4* U a$W~inr ok flsAe ~w* 4. ~ � bAom y i*flj4a t 2 ~7r-S S V t.t ~�.
,~sq Ziibnreta4C4s rob erno,Executive Order stating that the Attorney General of Ecuador has approved the ByLaws of the National Spiritual Assembly of the Bahá'ís of Ecuador and authorized its official registration.
Page 587~tThY~snMoNf&4&Th escrltnrR ue eon 1~ve La ~orstItuez6n de nina A3OCTA(~XON UVZL que medianme Ia i~OTQCOLtZAC~v2'~VAbTA O~tUT'~TI~fA'~1W ~4
~A� $08 otvr a e. S L1ZSt~Q~K ThQY~S4'rtritn�1 Asse~Th1v is et'llod tanon 1~6 adintni3ter such ever~tnpt~as ~ ~ivars.t; ~fl&vcJAze off a&As and ~rercrt�esrer ~the of. ~c3cUs Abab, flat we~ �t~ monbers, now foelit bptb desirRble ~rd neeessnry tp gIvG ~ur eo11eetiv~ functions ~more ~detixdte ~egvI form This action ts~tak"n in coirplete unantdity ond 4th Cull recqgnj.tjon ot The 'an credtteiatbonsb�p thereby c$ePto4.
'1e~ aeitzvwledge InbebAlT & turseives and our sUcc~s&Or~ 'in this Trust the exalted re1igt~~us standerd established by Bahá'u'lláh for &b~'1 atninidratwe bo'ilea in the utteranee,, S~3~ y~ frustna~ of th~ MerdfuV~eamong,.r, mid seek the he1potc~'hna rite guidance iii order to ZWI U that *tortatiom. �
:74 WY __/ ~ ;K)tk\, ( K before ~, 01 ~ev r~ � , ha'1. A.atn
Ch.2 ~ Declaration of Trust of the Spiritual Assembly of the Bahá'ís of Addis Ababa, Ethiopia.
Page 594�erritorg at ~Jazkn !rvnrtmnt ci Smart 31 un*au C ~fl Atm. cF r4CORIO~icIUN I, John &.. YcKimnej, 1Digeetor 62 Finance of, The Thr4tory cC Alaska, ~d custodI4r 51' c6rporatitnreq6Ths~ for said Territctr~, ~O HLr~EY~%:TD7tat6n tte'2fth 04 P'~ rchri957, a '7? TW~EARAt~12 01' y'~'rngpyv~' ALASKA %jed i2t thie ~C cc ~'t' c' '~s C rienrporatlnr; a~ non � profit corporat%t; organize~% A~rAer ~� Thws & ~he
Territory is lncorrorntc ainder ~t1ie i~f th~ p&ratibn Act, I t Given (under my hand and seal at Adelaide, in the State of South Australia, 'tiiiik~ ,nI V~ 5ontradiefl9; avenue 4e Aft n aveC ~ bQt$ Mitt flrny. Yvorn* B~Ig? g Ch~~ sk dolt ~et
Wit Enn sin' pitt)-'U U � torLdft ~& ~fls9 Jeafl~ ge~ .� � 4gtqUt
� dc Ia � Be21 $456 'at ~,indte des rnt0bf I D&~*~U V. ~ ~ PC k IQtWfl~ 1)Ofl p~tteeS j& 1'o(t$tt 4; ~ vcui~ances ~t ins 4"
~ A~3YBLYL 'n1t C0U4 intl d 4urte~n~h ~yhy t,,~ March ~ one
~ZFtL SE~RPDShealth ~d~xeator, CtARA ATWOOD, ~$e?retpry, ~$T?tS 1T1O7~, '~yp~st, SThLLA Pttt~Ffl~, ~ V1A~0ARBT ?ATR'GXA SAX!'~*, Teacber, �ctfltrr ST. 3rra $AXT~?$.' A'IflttS WKLDON CJYWV, Sa)~nrnen, an~ ~c5~2PA VA$?V (2CNAN; Hou,owtfl; A1~. nr ti~&~ City o~ 5/�nntpeg, in tte'?rovL~5o otMa~4toba, all othov per,en~ wt~ ,,ay becnii~,~r,t~rs jr the ~orro~tIou under' the vIsIore~ct Part V of' t~e 3a�4 ~ ftnC of-the ger.eral by-aaws or rog,t2wticne &C Pw~.oorpQratIQn, ~e nnder hhtanthcvtt-, t~er.~ot; kn~ thalr s\lteessort a~orperatjqn without Ouritotstook~ 'itb XftrVfttTL~tI su~e,s�oj1 &n~ ~dm~onse~1 by ~m1 under m~ nate-or Th~ SPIRITVAL A25FM~LY OF ~THEBA~!AttS n~ GTVFW Under I!y Rand and S,.~ ~y Ott~ee ~'flnn�pec, In te Th'ovh~o. nt T�antt&a, thla t.eSty � s~xth 4a~ of August In the &eur of' Our Lord one thou, and nine hundnd and 9&. ~i4&ffir A~tIn~ frovlnetal s.orstarj7'
Letters Patent incorporating the Spiritual Assembly
of the Baha of Winnipeg, Manitoba, Canada.Pam general conocimiento, se liace saber por este medlo, en curt pUrnier~to del articulo 4 de 'a Ley 520, de fecha 26 de julio ~e 1920, sobre asoc~aciones que no tienen par objeto un b~ne�ioio pepuiilarlo, In siguiente: a qLie en teeha 16 de febrero de 1962, y por Decreto N9 7763, el ilonorabk Seflor Presidente de 1a RepiThlica y del Conaejo do E4ado, corwedi6 el beneficto de Ia ineorporaci6n a la "ASAM-BLEA A ESPIRITUAL LOCAL DE LOS flAUNTS DE SANTO DOMINGO", , con domicfllo en SaPto Domingo, Distrito NacionaL b) ins fines de esta asociaci6n son administrar los asuntos de 1~ religi6n Baha'is, para beneficios de los Bahá'ís tie Santo Domingo, , de acuergo cdn las enseflauzas religiosas y ins prineipio~ adihinistrafivos d4 esta: Fe. c) los o~icia1es de i4 Aspciaci6xi, son: el Presidente; el Vice-presidente; ; el Secretarin y 41 Tesorero, quienes durarAn en sis funciones nfl aflo y serk'~ e1egido~ en una reuni6n armal qiie se &e1ebrar~ todos lQs &flos del dia 21 de Abril en adelante, C) el Presidente~ ~ ci �uncioxlario que segtrn 1QS Estat.~xtos do la Asoeiaci6n, Ia personitica ante los terceros.
e) La dutaei6n de 'a Asociaei6n e~ indefinida.f} En techa 27 dcl ines de Abril de 1962, heron depositadas sendas copias de los Estatut6s, del acta de aprobaci6n do los mis-inns s y del Decreto de ificbrporaci6n, en Ia Secretaria de Ia CAma.
ra de In Civil y Comercial del Juzgado de Prim era Itistaheja del
Distrito Nacional y del Juzgado de Paz de Ia Primera Qircunsqri~
dOn del Distrito Nacional.Notice of Incorporation of the Spiritual Assembly of the Baha of Santo Domingo, Dominican Republic.
Page 609609 intrny #1 XU3& tt.i __________ K muzi~i i~umniy be�m. � � � � s� ERA 1~~A~Yt~
LIWuw1 ~w � A~A*A.AU ~w LU1uS3~ ottl.gws I 4S~ae~ee t $.mtsm ~om t~t tU.w1 t~iuu.I r1s~mUa in t~ lg4owsj. W1~& Owt gsA ~ 8uir~, Osuat of bltx., 1~.h LOCAL MflhI!UAL A*SIU et tPw I~ beeR Ottt.laU V~4u~ emS [q1/E~ t#u~ a~WS.~ Joem.. ~e~mk
Thy I.inl 5p1~~~~1 Aua~~1~t~ ~L, Registration in the High Court and the Supreme Court of Eritrea recognizing the Local Spiritual Assembly of the Baha of Asmara as a religious body throughout Eritrea.
Page 610UEWZXAL 0? ThE WAWO, 0? ThUZ?EE1~ ra~ 7HZ OOLOfl OF 7131 W~
S LO5AL SPI9ZrJAL ASSEMBL! ~ TEE BflA'I3 0' SU1TA XN ThE COLONY OF
)flJX' PTmfltTh,?:TC itt! REIJOZOW BO1)3SRE~flSThAflO~V ~DZN&WOE cAP 223 gr TRUE WA fl P8W flZ son of Tarn Alt enIAWUN
2 � ThEfl PRANCES JACKSON SrRZTART
3. WALLX 'IOI~EW4ED SALA~LL? SWAN s~r~ of Salnat Than UNIIEW
D&ThD at Sian tide 4y at Janny WttgkrnM�J ,yvO (A7dC'~.u
No 57030Pzi ~n~r tJu�~ Certificate of Registration of the Spiritual Assembly of the Bahá'ís of Suva, Fiji Islands.
Page 611THE WORLD ORDER OF BAHÁ'U'LLÁH 611
CescLaftsstelle BerXrnth~t*ouanhurg. den 16. ?e&*uar 1960.
des Amtsaenchts CharkttenhurgE,inr~f $4~ 95 YR 3014 ~Z ~ie~rten~ AMID
Bet" � Der ;eistic~ Rat der Baba'i In Perlvr.1Berlan Spandgit,1&1kenhacrener$tr~e 5%':: In ~&s Vereinsre~'cterJst beute unfer Jr. ;95'YW3&ttflz eifl2etr,&-efl' ~\orr1ez1s
Spalte b 1 7~ei~t'eRatAer ~ah�'j. in 2erliri ~r1xfl cbonebdrr
Sqaite �Vor3tan@ IS Sian. des S 26 ~6R 1.4 do Yorstts.nds �derdeuw.n Stellvgrtret.r. Nra ~.uoh1u8 voim 2. Fubnsr 1960 wide %:,Sat.suag toobsala srjanst bqigl.. te.g tang, ternuw in, 'Art.oLb.tr.
MltgU.dsebaftnt Reitrkge~.'tV*rSitsgad.p; k01tt;Aagegjqjj~�~.g ~t ft b er so k
Stellnrtr. Tar(g.wtu a 14. MC 19~) fl~t~�~d�W4~gistsratt.n 8�~. kobroa,r
Au? Mor4nin~g;Registration as a Society of the Spiritual Assembly of the Baha of Berlin, Germany.
Page 612�h1~ Is tO .eerttftr ~b4 tlte~L0QaV spiritual ,~83~mb1y ~t the Bahai ~ ~TUQrabU~ ~or~ ~~438h~I ~&iZ~O~ fmnorfltPfltiO2 hns thW gtrgi i&th te4atO d uA&dv ~thanbC~Ve ~~~ipne&ag t: re1-tr4OIZ$b9~~' ttft&1 tis wentyditP dby of S~ tefnber 19'5.
pusirelli P 19/it' bt thW Baha ot runrabu 5,
LOCa& ~picc, Certificate of Registration of the Spiritual Assembly of the Bahá'ís of TuarabU, Abaiaflg, Gilbert and Ellice Ishuds.
Page 613THE WORLD ORDER OF BAHÁ'Í LLAH 613
U1rrritnr~, of lAjawall�nnuluLu ~t is brrcb~ rcrtificbd~, IA' kOWrAa' 0 a Inn and ezar( rot# #
FETION FOR V1W~ThR OF INCORPORATIONor T~ ~?t3ITIhJ. ASSEMBLY OF THE BAI{A' IS OFMAUI, HAWAII.
antod on Febr In wtfnr.s fllfflnf. JAne Arsrean4 ( my Aund and a/dted t4 seat' tb&*~ T~ SIL 112% S Corn pantet I C) ~9i ;tr'j Certificate of Registration of the Spiritual Assembly of the Baha of Nasik (Bombay), India
Page 615THE WORLD ORDER OF BA}{A'U'LLAE{ 615
KUThtnHjh9f flaftar PenetapanM&nt0ttKehak�man tert~nggaJ. 30 Oktober 2954 do A 5/98/18.
iLA�124~fld kJ1i~.cJv.~I. gurcit permohon ii tertangr& 2.3 Qktober 1954 dart g sOSDIV*fl% Yetua dan ?enuis d~n bem~a~~a man~jwti 2enrurus dan 84~3Cu itu dalam baj. tin meadjadi yaXO-Jv p~rTh4wpuThn tor~ebut dibawab trii II. 3ur't ci i1enringat~ tF~sb * 4 Vmabami~in dan 'ur~tuS ~'!~gara)cbn tiazjarakat: tn'rAaVnn sab ~.n ~aff da~ar psrkwnnul& Wwftjelis flobani Báb ok~~tt Wtniaktubktn ci laifl 2 a)~te janr tperbu~t d1h~da?an Uotariz iZadeb Radiin&0 Jrnr~ bi'r.n~u'�ukan dikot-tcr~ebut pad.t targr& Qltober 1954 ~!c.29~Thn" 2� Oktob'~r 1'~4 o ~3S d~n cit knr~iw ttu waicaXua p'~rkumpu1an for � but seb~s,i. b r"'i pec~ort.~ buAum 'ang berhaP t~s r~m~ ~enOiri in'uid~r ~kan dLni 'n~r~aauim tnftak"n jnflr dxp~rUAAun~'r olSh i'ukiim, rnernpun}n '~i2ik 4wn st~ ')nrtnJj~j~c~fl ha.~naa drrniVn drr (ItIU"X P~nrnc1i�r�.
Y~t1p'tn clan ~'~netav~ ma 421.K4.TiW kepaoa p'~rnohon untul di Ret~hu� d~n d~.turuti -m~uni &'ng~n t~t~ ersebutt, e2cda Dagian i3adan2~ 'I~Aum } epadr A'gzwai janr diperbar~tu~ ai JWt ~..Qe�MTt qq 4~'~je1is ~ohArt~ Bah~ 1 D'ak"rta ~ /9 ab nadefl had1rn'~Th LalloesLr 4trat 25 a4~ (T b e I j s}. � fl j a%alr',tg.
Certificate of Incorporation of the Spiritual Assembly of the Baha of Djakarta, Indonesia.
Page 616in~th0 'subject tb&bod vet the BtS1I r~j~ K", itpr~ for the t'm&beln$ of the t3nba'ts of Kingston, an n or*prtnted or partly written or w C~rnpter 260 et the tb&I*~ La referred tc, the tan as modit 1sd by any Statute for V � N ~Un1esi~tne,pontext~otberw1se requires, ttpresstdna detined ~ ~r the. lAw * ~~ Any~statutory modification thereot in&orc, at the thar2Re&u1Ation~ become bindizig an tb&~piritu*t Ass~inb1ysha11 Ean thVme&ringa so dflt'lned.
Ass~mb1y may, lii: 1tteb$O1utt~ discretion, decUne to re 4ster sn~ trat~aC&r:or any abar (~1 The rnw~ber of wembera vf jproe~ � verba1 d'~j.eet�on:dWtomit6 Dtreot?ut4eJJAs$oct$tiofl~ ;,,fltoThS~2~~TxThr ;,,fltoThS~2~~TxThr ten4~a~ ~ ebtebtr ~Theatad't6. ~iWidid?iet Article Ver. � Ia eapaeit6~urid�xe pr&T~C~ lAArtlcle 6 de la Lot P48 dw1~Yanv~*t 1950 eat h~cco+d4eA 1'AseooiatiOfl
BAMA'I OENTRU Mui~ a prau~4 pius ThAne ~in6c~ ~it~J4t4~.
Artible 2.4 La ?X~ttstr. At 1'in~4r�eu~ :4V 2,e: Tireet~U~ 4t~, 4efl yrAaideutt du:Qone42~ :~opy:;char ~5s,' chacun once :~ukt~ ~6ncerte 4. i!adcnttqn ~u;pr sent~tr�t~t&
ViefltiU~Th, 10 19 Jmlflar 19 0~'~2.L1~ Th3MI~I 1~�NZ3 R~,Y~WD]~ ~ * **LEz VTCE~PRESIPX1~t~DU*OONSBfli ~DE$CTNISThKS, ,,A~flAV~
UR La PHXMIER~ iia 1Th~PRSM "NT DliN C. 4fl24~'s Cabinet, rt~ Document confirming the registration of the Spiritual Assembly of the Baha of Vientiane, Laos, as a legally constituted and functioning body under the title of "Baha Center".
Page 619THE WORLD ORDER OF BAHÁ'U'LLÁH 619
IXY ifEAT the within dQewnent oapy of an Act ~nt�t1ed:
S TEE SPIRITUALDepartment of Stata. tINDER DER my bent amtSaal ot Department of Stat& thi&Atk N&VOMbrr44). 1 95& aM-of ~ The One Hm4rsd TwelfTh, * A
C~NCertificate of Incorporation of the Spiritual Assembly of the Baha of Monrovia, Liberia.
Page 620L xembourgeois, ? MademoiselW Su~nte;flipp,'chiro by,. Luttni bourgeoise,2 40 Nbc fllzgm
Canadiennectoyennedes U S A, ettousceux qut adherer :w ~es praents st4tuts ni it'L an 21 4Vfl1 192~ A e~t dtThniIni&4 ~A WA' PS 4e LuxewNmrg # Art 1~' 1. association Art I Uicti ~a pour but 4e gtrer It ~soczaton au prnflt 4es~aba'Vs de ta vAle de 14*tttuit Assistant
Certificate of Incorporation of the Spiritual Assembly of the Bah6hs of Hamilton New Zealand.
Page 623THE WORLD ORDER OF BAHÁ'U'LLÁH 623
Nana~tta, ~XI{., 13 de R~pttmtre de 1955.flcWtu Sr. Secr-~4-".�c dc V Con"ni4Qd Bahá'í a~ 1zanv~.*.
at ?zra a': eanoeiutentn, tm~scr'ibo1s la Sigulente: "Ho. 5~9 � .E1 ?re~�4enta de Ia RejAbliea, VI4to e1 e~rtittcado'4cv Xr'ta Nb. 1, d' Fundaoi6n, &e la &aociaci6n denominada "C itrn�dad Baha Ii @ 14anagut~; acto flev~do a etecto en es te eluded do Manaett 1n~-'dete de Ia nookte dcl die veintluno do )~brL1 de nil novecien~n~ cffncnenta y cince.
ACU'6#de: Vr49&-~Aproba+ en Ia Con s�gnlents, In: i~stat~ttb~, de la Co'nuntdad E&uht '1 de Managua, qu~ llterabnente dicen: F ~ Ia o tudad 4e Ma,~ra, D sdbado y~tntiiino tie flaye ~e a las cinco dola ta do del din mt3. novecte~tos c1nou~nta y cinco. Reu � n~dos Joe 8u~er�tos: Donsi rQssw rel,Arnandn 'Ponsoea Din-at nesto t iier"era y Pinalt W�c~n' Wt~ze1, Iibnllio Warv4ez $
Neuric�c St~hneezans,' r5a Garcia1nAndez, cone), objeto ~ ~ Iflanca NejTh, Julio CAsar Her~ diarnztiir io~ Estntutos do nuestra a~octa~I6 eultap'. do es&tudtos fIlOs&'tco; 7 r011516no., eon los 3i2'ientca prin~.ptos tundarnentales: 1~Innm~. I
is Certificate of Registration of the Spiritual Assembly of the Baha of Nawabshah, West NkistAn.
Page 627THE WORLD ORDER OF BAHÁ'U'LLÁH 627
senor Resistrdor 601 "flistzdto~ ~e Areq C ~ I FL 00' 'tue a fojali cinoo niH. i~inien � t~s veinticus tin tYe nit d~ K~ortturSa PJ�IICS.� %am �echa once dc Them de rn$i noveeIcnti~ oinet~ei~tIocho, 2e i-ia extendido uc~ enerjtu~ de C USTIThcliI': DE A&VHAOE'21. � '7.3 SAM � BLzA 3APA fIt! (LTJZ) Thtor2Sdo Por ci ePj~r OlSudS MendtvI1 ito � tta , cerisno, ina'got do ed$d, Cznstnio~or Oivtl o~~ado con iS se~ozS Heimenogilda �chevarris ~e Lendivit; ~ut~~gS~te en las uJ~tiii~s ~1e~cionos Gdnex~1es con L�breta numEZV. ochenti � siete rail r~v~cient6~ s~is, inaerito on el fl~4~tn lalir ~oa 61 numero. seis4enta& ~re~ nil cienta ncsen~ , ~ cecwdo � Jfl1C~41i) en 1~ Aveni62 j0rg6 Ua~v~z nt%~xo~ ~i~ao ~ ~e ~ � ~ o.uo~rt 2-se~.ar %~I~nda Zilleges ncrlttra, 3eav~no, mayor de edad, encu&..3cmsdc,r, ~~s~do CM~ l.a st~orS jtilia %nzi � i&z JC flhIt~s, SUf~~I~6 0n X~s inWcadas flIeeeiyn0s c~fl zisreta nurntr~: ccWt~rdinucv~ n~i1 doscicnt3's oiricuaitlEeis, ins � crib en el ReSI~trn Nilinar o~n eT nU1flLfli~ ClncDentiei2c0 wtl 5etecient~ cinoueZntiac:~o � 4, '5 Qafl j~�]9 1. d)rnicilSo que ci Pre � cC&~nte prQQcchlJ en repr~sermacin {~e la A~oet$ci-% "As~, � nIea3ah~1i (Luz)I, en su OGfld�CIofl dt Per$onE,'e2 dE~idarnen-Le Le ~Utar'iZ~djs sen ~ou~ qae st inserta ; y X~s, CJflOZOO aer-soraaLmcnr,e, ,e, ?useCu elidiam~ castu�lano ySoteu con e8 ~cia9d, lIsertrad y conooImib~;t) dt gus -dercc%oV~ ~$zun lo comprjb~ al e~anim~r1~s con ant,j& &,1J ?xC~ovit en 12S 9xtlcujn ~rciimtijchj 's t~s siuieLteB d~ la 6~ 1~tSriada; t~e que d.'y fc y dijero; quu elevt 3 escriturd 2�Iica la minute de CmnstitUCi~n ae 4~soC�~Cixi~, que n~e ~ntreiz8ron finiia da yQue a~re~s U s~ r~sgeetiVo 1cgbj~, siCndQ su.. tenr 1itey~% coma
S12U6Certificate of Registration of the Spiritual Assembly of the Bahá'ís of Arequipa, Peru.
Page 628zfl3 4.t r#'t ~E rueRT~ ~ tS#otiQnt ACtaZfl~~b9 Wfl)~~
CERTIFICATE OF REGISTRATION~,44A~YfW ~ih 4 � � a ~ ~ t�~ Nerto RICO, tWDttt � flt#f ~ rt tYt?117% : ?St6m1~ the ;$gkfl~t ~ frfl v~14r incorPor4~ ~ nOt for Certificate of Registration of the Spiritual AssefitlY of the Bahá'í of San Juan, Puerto Rico.
i nt &attarY ~l S r hr 4Pt'~."C3~TIPICATfl OF TfCOPFf: 7Jr
o a TO W014 T~ESW PREY""~ 'TAIL I, the vrde�t4ned, mreasur&r o?r-~'s""' ct-trW
IA t V e Tie AmWUALrstrmY C'2TStT~ ~ r r ~, ~ 4YC a
oanaoa, Mving fuXf�lled all recparement~ ct~ ~ect~~er fl,O22~, Oha~'ter 3; of the Onie otA~eric~n S wcp, ~a U c 1 to l~ 0 2~ nuahf e~. and a~1~v~ aut1'cr~zed acnra~ o Ye e Gow~rr3r~:t A bfAmeflcrfl 2~.uiw~ h~reby brcntea~ Cer AutC~VC C rCov%$Oq'~GICYl t~ exist tnr 5' Ytvrs nrtnl di ss-oWod or rnerzcd ri ~ nrO~rc~ witc t ~ Ww~ of tTh Oovemrrent of t~rnermcvn Sw"oe Tha ArtiS of Thcorioxatzcn ci tct&bly nl' the BtIat�~ of Pace Pa~ort~merzcaP ~4ro~g h~e r' ccrde~ on' "'es 190 � 'Pt lcC the ~ezi~Aer' off Ccrj~tt-~vns of t t~overr~ mt o~ nfler c&a~ c d pejes 1; � 17 Vo2x~c ~ c. I'r ca1ThjL~cvr�~ flambly of ts Daha'in of Vivtotk.
2. Nor 5a4.91y'a eaa.nt was ui0dfi.4 by His Kx~eflm~oy the Gcy,rn~ by Proolaatai Jo.. 1~ of 195~ utieb ns published In ~SqoMllm Gcnmasnt Gasstte No. 24 ~t to 27th Aprtl/togstbir with OrdiMme No, 12 of 1959 r An Ordinance fcr the imrporat~ ~ tb. Splrttaal Aasably ~ the D.ha'le of YiotcrU, seychefla.
3. An autiatoetS aepy t th� ProolaatVm aM of the Ordlmba. Is forwarded h.nwtt fr ntaut�ws by y~ I an, Sir, T~ ob.di~t atryant,
LIZ.~ AeammbIj t lbs Rita' is at flotoria, Beycb.11.a. WI, Confirmation of the Incorporation of the Spiritual Assembly of the Bahá'ís of Victoria, Seychelles Islands.
Page 632Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Salisbury District, Southern Rhodesia.
Page 633verwalten, ~ie~fting deT b~st~ht nTh n, in L ra& ~ St&tu~en ZI(eck de~
.Ve~eienkungen a.nnehm ~ i'~a~ die ~ane des ~fe~eina tand..
Dervon Die Sekret~.rin~ ~ur ~ Notice of Registration of the Spiritual Assembly of the Bahá'ís of Lucerne, Switzerland.
Page 634The Trustee& Incorporation Ordinance, 1.956 (N648 ot~1956) (Se&tj.on 5)
CERrIi~TCATB 0? lIE OREORATIONTIE SPIUTOAIJ ASS&iBLY (a~nsTERE1) TRUSTEtS) Or' TIE
BAHÁ'ÍS OP DAR ES SALAAM is a body incorporated under the ~ovisions off the Trustees' Incotporation Ordinance, 1958, SUBJ~ET to~ the following conditions, that is to say � Ffrst, that ~x&L body corporate shall not nthout th&priior&onsent in writihg~9f the2~nber Lor Lazds and tIines~, acquire any estate ~or interest 11 land; and shall S Second%y, that such bodsr c&rpor4te 'lot, vithout tbe~ like consent, use Kpr iertait at swtTet ~to~be used * any land. tes ted in it oth vi~e thahiixi 4itect fulfilment of the trusts for which such body corporate is established.
GIVEN at Dar es Salaaa under ~~&m�s Jo4 dayof fty4X 1957 1 ~t 722 flAfl0LflJ1fl9Z44U~MLflJJ.
17 ke n~auetaki �I fliani 1~-~t08 ~'aeThv PiP~' aia~, 'bku ttakaia&.to ! hone ngatA akozwki m~ ~hsn&nas4n tatitu~i tu'ututuniJ tiC~ ta)~a~ota t'~1za&awru2ie na'e fat 3d he r.~,aht Thtwtjcana kotoapo kj'x~x' a.
Kupa ITI bo"o W41ex 'uc ngahi rae' ~i %tx Pu~ta~Eai-is� 'I ~c Kautana fl~. kQ$'uhl ~ Thit]. tne kUU Ztih~i ~0 NUfl?a12,ta � tO1catat~4 k& he flgan� ~konaI4, tziklotu moe :igah$ tet�to'i.
tW ut'vxd ~ aa~a htopnl&i ~oe Tui ifl, ~okujnw he flafl tU. 'W.
fedisitataa ici he n~ ~ni .atong�~ 'ha ?4~&�MKngj ~aka2Auma1ie u Aa a~to tk~tranhin~ he Q~xfl Lao 'kuc ra:~atako ~ he ~ 2a~a1w~m~i1io ?aka � 2ro;�ua pea t~ puluri eho ~j ~e faKahThtw nc~ moo taktektnn ~ue kau 3-J~at K~ he (1*) A ,\t9, 2a7/vQ -~Sd ~ .4
.4 � si � * Registration of the Spiritual Assembly of the Bahá'ís of Nuku'alofa, Tonga Islands.
Page 636under The Trustees (Incorporation) Ordinance, Cap. 126, Revised Edition. 1951.
I, SIR FREDERICK CRAWOUDJINIGUT C~&MAND~R OF T1~ MOST
DISTINGUISHXD ORDER OF SAINT NIGIUZL AID SAINT GEORGE, OFFICER OF TIThI MOST KXCELLRIIT ORDRR OF TI~ BRITISH 312Th!,
Governor and Commander-in-Chief of div Uganda Protectorate in exercise of the powers conferred on me by Section 2 of the abovementioned orainsncc Do Hereby Grant to the trustees or trustee for the time being of the body or .aaocktioc known as ..Tb Spfritual Assembly of the Jaha'is of Isapela (hereinafter called "the association") a certificate ct ftgitr ban *& a COrpOitte body with effect from the /2a � t day of /7 ..t-s't' 1917 wider the name
"ATE nEdIOrERED TflUOTEEC OF SPIRITUAL ASSEMBLY2. This certificgte is liable to amnflatiou ihould the objects or the rules of the association as act out in the manaures hereto be cbang44 without the previow consent in writing of the Governor or should tbe~n~odation at any time permit or condone any div~rgcnce frown or breach of audi objecta~mnd rules.
3. No land or any interest to land ibaji be acquired or held t~y the cotpocate body without~sw�h arnsent .q donald.
Given atEntebbe under my haM and tbi Put ic Seal this t~c4rtacokd dayof 7$ 6Utra4tI9fl. * 'U A 4',,, Certificate of Registration of the Spiritual Assembly of the Baha is of Kampala Uganda.
Page 637~~AT~N ~o~issio,~, no HE~E~Y cEPT~FYTHA~ the a~wexed ~s ~ t.r~ie ~d co~.p1-et~ z~y ~f the ARTLC~ S CF L:f~RPoRATto.\ I [~Hi SURLTUAL ASSEMBLY Q~ ThE BAIl A' i$ Oi~~Ag3iA~T ARU~A whih ~~re tt1&;~ ~b& office of the A~Iz~~ on ~he i~r~ d~y ~i h~1y, ~W'.~rz. ?';OO L.a:. a~ pr~4ded by Law.
IN '4~ITi%~E~*~ WI2I~I4u~(~'TH~ CAPIrnL. ~N Tj-4F ~TY OF flEN~X~ THIs~23rd~
*SThStANT SCCACT*~vCertificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Flagstaff, Arizona, U.S.A.
Page 638Form of certificate used in certifying Articles of Incorporation of Local Spiritual Assemblies in the State of California, U.S.A.
Page 639A 3JnIjn N. itUnwrll. ~$rn~'4ry/9ee%o/drJk$~44Yt4�~ttt iui 1~trrhii truif g4 ak;4, aW�//r'yce ny a &ertiflcPt0 of ino&~oratiOfl of TIE 3PIRITUAL A3t~V{Pi7 01~ UJ~ :BAHÁ'ÍS OFWILMTNGTON,DEt~WARE~ INC.4', as (eceived and filed ~n this 6f~ice the eigb~eenth day otMarCh, 3.1); 1 5y, a~. 9 n�Jock ~JAa re/rrswn4 ~ 4 my $and
LV& t (44/� , tnt //c~raxn/ocr 2% (~~( �,,nrArr),a'reIrrn(/ fit t I o~ Astu Samnery of Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Wilmington, Delaware, U.S.A.
Page 640proM 4 Law~cI s~stste DbMs. scan of NovtW~grk;;1 uu~ X5tb ;~:e~/ wonmb�~' Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Broward County, Florida, U.S.A.
Page 641THE WORLD ORDER OF BAHÁ'U'LLÁH 641
E~Y1~ B~TP~i4rrtsan~ k 2 in, ~hiE SPIUZTVAL ASWWLY OFZUEBAUA'.., flUtW~*t. ~MMMflA V ft~ a4oathe lItb ~ day of i'ebrusq, 1963 ily mccwporated unckr thc laws of thc State of Georgia by th~ Superior Court of Dicbnionuf County faa period 4 tblfly-f4vo yea ' nrn said date, in accordance with the certdkd gopy herct attached, a~xd that acatifiedcnpy he charter of said corporation has been duly$kdin the ofiiceof the Se~retarytf State and e fc~s therefor paid, ~s p~vided by Law �n TnnMONV WUFREOF, I have hereunto set my hand and affixed the seal of aftice at the Capitot in the City cf Atlanta this lBtb day of February � in the year of our ~ird One Thousand Nine Hundred and Sixty three and of the Independence of the United States & Ameuc e One Hundred and �igbzy-seventh.
QOMMISSIONEIL OF TI1~ STAThof tt~& Certificate of Incorporation of the Spiritual Assembly of the Baha of Ann Arbor, Michigan, U.S.A.
Page 646t~~r ~ sr;itb ti K
State bf MisAs~ippi K K '/ a w ~ ~nit~y of St~d~~ 4o ctth/y that tfe tlad /7 so at+aatd �fltJLJ tfi~ ti1ogs~ of ~;woyo~atwr of (rAp 9P1~iflOAL ASSfl4~LY S THF IiAHA!F OF JACK~g N, lAlzsIssIPrt was, fiumtant tp tIe ~fr 4 6od~ ~ ~i�~ts~tu of * 1942~n ~~V~40~A of Scozfto~atw~ a: tAti
FHQTOSTAT BOJK, NUW3BR am~ UUNOBED FOUR~t$a mJz4 on~UmS t4t wttA.gf / thSt4t~ 4~W.ahzppz ~~m~%XJ tA
HOTCSIAI DOOX, 1iU)~R -HLJNIMW FOCertificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Jackson, Mississippi, U.S.A.
Page 647WHEREAS; An Associitian organi~ed undertkei,am~ of
THZ SPIRITUAL ASSIZ2Lf Q?t ThN$AIIMIS & Tht CIT OF ST.LQUIS ~
has Med in the alfice of the Secretary of State Articles of Incetporaticrx in writing as provided by law and has in all respects complied with the requirements or The General Not F0 Profit Corporation Act of M~~ 'Dun NOW THEREFORE, t 4ALT&? B. TUL~t.AI~ -S~retary ary of State ci the State of Missouri, in virwa and by euthorsty of iw, do lieTeby certify that said association has, on the dote hereof, become a body corporate duly or~antzed ubder the nnne oL
ThE SPIflhTVALA$StABLV OF ~iL BAHÁ'Í OF THWUTY OF 3?.WUIS
and the Gddress ofits initial Registered Offjc~n Missouri is 1215 Sam Jacinto Jnurt, mnd is entitled to ~II the risliti and privilegesgraptt4 tp corporations org6nized under The General Not Far ProFit 'Co&cr.tion Act af Missouri For a term of J'~rp~taa1 years rs IN TESTIMONY WHEREOF1! Jereuntv set my hand arid affix the GREAT SEAL of tkt ~Ststt of Miss~urL~' Odrit at the City of i4tnon1 this.'
i4tbd&y oL __ June A C),; NineteinCertificate of Incorporation of the Spiritual Assembly of the IBahá'ís of St. Louis, Missouri, U.S.A.
Page 648CERTIFICATE OF INCORPORATION'; frti~ �?tF2 OF _ Uf AR~N cONt# a 4
ThE SPIRIT1JAL~ASS24BLT QETH&MRA'JS '~ ALLAt{AY Nt~' &t2ML, That y#t, ~h~ua~ers~gnea all beifrgbt Th~ll age, ~an4re4d*Rtp T1t ~ur~&e& and oIjecta for yhich Shiv ~orpotttionK IsOu\inttbfCLck; teachings ixid~ ~dt of l4evadav Ia acc0rda~~ ~4ith~ �h& ?eifltoiie sharisxg~theAdeaLt and. ~w~taLa Is ~to ntabflsh, ~pba1d z2vc rat im~aLye things of and pro~uve:. ducationaL And ~u2naI4t4Xi&iV tea ~ human b~otbiirhood ~ and selfless love ~reveaiea1iirLt1~t ~j~~e~agcE p~~er~h~ &t:an: Vti& ~hophets~of:God,: Fouadet&oftlie4btIZ1 s re 4X~&r4i&ior~s~, ~d&~ ~ ~ tin energy and ~rniversa% dpp1~a4oiYt9 the condittons of this ag~ in the life san ctaac~c3st pt h4&~d' U6V, 3~e te 'undersigned declare that tb~eprinc2tpa1 ~purpts~ 6t~ t1{i~, ,�brbflon ~ha11 be to adatnister ~tb. affAirs of the BahaiFaithfor &hm behef it of ehetiaha!ta of the accordance with the jib Ctt$r of Las ~V4aa litvada t~ prncps ~of � ~
F'First page of Certificate of Incorporation of the Spiritual Assembly of the Baha of Las Vegas, Nevada, U.S.A.
Page 649STATE OF NEW YORK,1~ I, EDWARD A RAT!!, Clerk, of said Coudty, ~nd 1 o Olerk counTy OF ERI~ of the Supreme and County C~urt~ vf said C6unty. C being Courts of Rccrn6. do hereb# cettify thgt I have~ton1pLj~d the H anuexed copy with the o'igixial
QtRTIWICATh OF iNCOR?ORAT1QT~(SEAL) offie and filed w my ~ that the Baha is a correct tUere from and of the ~ hole of stw4 original IN \UJTNES~ WHEREOF I have hereunto set my hand Cand affixed he seal at said County and Courts at A3Wfa~o this 0 in � an dayof ~$�IL 1951 is FR dii K
P N? 47127 ClerkOc~ H r
cnn � ~1~ r o W aCertificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Greensboro, North Carolina, U. S. A.
Page 651THE WORLD ORDER OF BAHÁ'U'LLÁH}{ 651
NOT ,~ PbOFT ~ nevtaB 12 t)99 A P P44OVtE'DThE SPIRITUAL ASSDIBLI or mi BAHÁ'ÍS LW OIZYmAsD XiEVhiTS~ OHIO
'The x~ndersigued, a majority of whom are citizen of the United States~ d~fring to f&rm a co~oraticn, not fur profit, under the General Corioration Act of 0Mg do hereby certify:
SflUTUAL ASSDSL! OF DIE BAKVXSFIRST The I~an~e of said eniporation shall ~ K. Y~, OF U.EVfl~MIfl l4~a1T8; OHIO.
SECOND. The place in this State whervt e $ndpa~ office at the corporation isto be Jovakd is..~.
CISVILM1D HZI~1TS II CuflHOGA CountTHIRD.' The purpobe 91 purposes for which s~dd corpor4tion is formed axe: 'fldj Ce4oraflon Ia orgmiz*4 (or r~2A4crna prposes nd ita particular business and objnts are 'to pz~mote the teachings of the Bába'i Religion and t.~ admThister iti affairs in accordance with the reli4eus tsaddnga and .dmtntstntive prindplea of this Fdth, I~ne~ud1ng the mantsun~e of i place or places of '~rddp.
FOURTH. The following petsoris ShAll serve said corporation as trustees untd the first ~nnuaI xn~etin.g or other meeting called W,Clect tn4stees O1V~ ~TRE~rAVDR~S
X~nt~n AUsi 2753 trnlid Hg~ B1'idi~%MaeBarrov 2436NerYdbkM M~n &nrt~~.. 3297 Berkeley B4
~Th~r~gar2616 MarfotkRd?e~tx ~taWe? 3286 B. faIrfax fl1~eSugtmoto 13105 Cedar Rd INW1TN SS W~SREOF, We have ~ubto SMbSCnbCd o anx~s~thts 4 day of �,~ a.
Katbiac Axutxdmn.N B Arridcs wiii be returned unless accompaniedbi rorm d0i~rIatinI srtturory agent, See 0. C, 8623129 Articles of Incorporation of the Spiritual Assembly of the Baha of Cleveland Heights, Ohio, U. S. A.
Page 652* K ~o it I~ c~RflflgATh owI$cqRPQMr1N~~r4\ FtC, Na, ~9~8O.
K M~A~W~~2 �SPflrrUhLi9sF�fl~TT ~w ~$1~ fl~& trs 1W WTnfl2 flr4yr1nW ~ uuber%igttebV a ~C&fPo b'i(Coi~y*nsssianCT of tke State of Orc~on kneby ~s duZj ~ghed md verified jbur-on on Act, have been recesved in eMs ,mmlsswier and 94 BAHA IS ~g SALT lAKE 011%, ~
KS APPEARS-Q~ Q~ 'r~cqD~ IN MY OFFICECertificate of Incorporation of the Spintual Assembly of the Baha of Salt Lake City Utah, U.S.A.
Page 658Arttcle No. 1?7~1 DOM1~TIC
~eyadmrnt 4 ~tuh$ezzttawg zf ~W 1, EARL CUE, S&n-etary of State of the State of W~tshtngton, & hereb~ certi?f& tfro&
ARTICLES OF INCORPOR4TIONSPIRITUAL ASSEMBLY ~IE1E I~4flA' XS A2P $tQM!4E WllItCQh
was;' Articles of Incorporation of the Spiritual Assembly of the Bahá'ís of Spokane, Washington, U.S.A.
Page 659THE WORLD ORDER OF BAHÁ'U'LLÁH 659
I p K *'a*la S-~St stab.'Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Madison, Wisconsin, U.S.A.
Page 660NHA UANWtHANU $17 Vi) S~gon. ng&y sTh4 tt4chde
Cb�tu t~4 ~ � vH H sa~tP7~Gha17: ~;a ~Q, SA it zoi~I~ tx~.sd~~t 4�~ 5% J2 141 Sa1~ozI1 ~td& #ep thaM Jt~ va ho~t 4~flb ~ .~V~t1�t ~ at 10 n~ , 6 tflans B nddng 14cn j.,jO tn aptx elmt-de,Jtp hQt 4 Vt~t 11pm cue ~ a~o ~nn than n&iX~~~1t fltY~ DItJ ~�s 2 ~n~k44~ s~ V~ laM tldAianh A~t-~ 2:.,
b~w;, m~ei~zt 95k" � I?C V W.iSC4V. .a~ b. 2*) Certificate of Incorporation of the Spiritual Assembly of the Baha is of Saigon Vietnam
Page 661Date issxieL2..~_Vebr'inyj7, 1054 'VIWRYAS the stove named IK)MC b; satx~factoti~y compli~d with ~qwireTh,,ntN ot thc 'Ni.5hig 1Jomvs~ Slwiter~d'C.~r.~ liornes, and Honws 't1w~Ag~d Act0k' ~# r Judgment issued by the Court of Appeal of Brussels upholding the claim of the National Spiritual Assembly of the Bahá'ís that its Administrative Headquarters is entitled to tax exemption.
Page 667THE WORLD ORDER OF BAHÁ'U'LLÁH 667
ORSE1~ ACfl BAHÁ'Í IXBTZTUtZ z TOWN OP DLIOT Me4 581,
ClteasIIOA2dSBlf43 State v. Davis, 116 Mc. 260, at pagc stnnxncr seasons for the ben~vo1cnt and 262, 101 A. 2O8~ ~haritab1w. purposes for which corporation WM qrgatiized.
"Wbqn the evidence in support of a 'criminal ptosecuton is so defective or Exceptions overruled.
so weak that a v&dict of guilty based upon it epnnot be sustained, the jury Taxation ~244 sbtuld We instructed to teturn a verd&ct Mmsxonary societies pOssess the it-of f not guilty; A ref us4 to so instruct quired attributes of benevofext and chant35 5 a 4alidgrpuhd of exception" Sta'~ able institutions for t~x ~t*einption pur-v~ ~ M~ttin, '1)4 Me, ~448; 187 A 719 p~es R S 1944, c 81, � 6 & amended.
State v. 'Ciukey, 147 Me. 123 127 83Th ubal to iMttuct' a verdict & ~ Findings of fact of a sin'g1~ justice are guilt 1w, easels a' valid frround of cx final and binding n suppor~e4by any cred cerAhtfl bit evidence Thy nclu ton obviates the necessity of S Taxation ~25I constdeunv tfte other exctpUofls Qn appeal from tcfusal of town to Exception LO rcfu~a1 to direct a vauict abate ta'Ces assessed agdxnst realty owned o{1~ guih sustaincd,and operated during summer seasons by corporat on organized by members of a ligious faith, to eonduc~ cdueatiQnal facili FELLOWS, C. 3., did uct tks. for the exposition of suiritual truths and religious precepts, evidence supported findings of single justice in favor ol exemp a ~E1flMuJtm1m tion from taxation on ground that real y 7 w~s owntd and occupied by a bcnexokrt and charitable institution for the purposes � for which it Was.. organized. R.&1944, c. 8L;� 6 ~s' amended.
CfIEEN ACRE BAHÁ'Í !NSTITUTETOWN OF ELIOT taxation is the rule and excmption thc
CXCCPt1OflI' xcmption of property~ ni bcnzvokrt ~Appca1 from rcfwM of tox~n to Thate and charxtahtc institution four taxatiun taxes asscsseAag&tnst a cot porahon organ not ddcAtcd by the tact that use of such Izen by members of a religious faith4t con-proprrty b3 cLaritable institution for its ox~ n duct 'xlucational facilities for 'the exposi-pnrp~mcs is seasonal. RS.1944, a 81, � 6 non of spiritual truths and~ reLigious as amended prccepts The Supcrrnr Court, York County ty tnteTed a decree erdenn~ the taxes 0. TaxatIon ~24~ (1) abated in full and the U~xu brought ex&ep'-Property of charitable institutic lions The Supreme Judicial Couit1 Web" which is let or rented primarily for r&ven ber 5 held that the evidence supported 'is taxable, but where the dominant use by iindrngs of fact of trial jusace and that he' such institution is for its own purp5es did npt err as i m~tier dflaw in adjudging tax exemption will not 'be~defeated by either CXCflIpt item taxation property qwped by occasional or purely incidental letting or 7 ~cvrpprationand~nsc1in good faitliduring' renting, E~S.I944, c. SI, ~ Gas amcndcd.
Decision of Supreme Judicial Court of the State of Maine exempting Green Acre IBahá'í Institute from taxation.
Page 668t$saraa' NCIN4T4Z~ W~4MPAL* 4fl1 EAST AP1~CAN tMC@M&WAtNMu'tS.P K 'MOYHAM' HOLIW itn~z tfls ~ 0 � pg MX 441 oea'~wdto~
Th ~ fl4 MAM4LAP,Q, )ox Zt.6a( Pegr ~tr, Wtt~i r.t.r.rxe, to ~'o'n' Wttn 4pt~4 aj,~ weybr~ ~; ~aup1o.t.~t to ~e aWe to fljtq flat the ~#mst~;io~#r ties �pprov.4 t~* nnpt ton of JY~~' C.nutnt$ty twos IDCQ*W Tn ot thp profit. trps th~ pubUafti~g busiuico 1 Topr3rt~riaJ~r, t ~IOQU �:ta#,
"Ut'Letter of the Regional Commissioner for the East African Income Tax Department
granting exemption to the Bahá'í Publishing Trust of the National Spiritual Assembly of the Bahá'ís of Central and East Africa.
Page 669THE WORLD ORDER OF BAHÁ'U'LLÁH 669
~ ~ fl~L 3V~YOW RNTS ~iat,ggamaue ~a lg lbl. ~ AYs~u p �. cesti*u.1.a.s it )A ~ #~3b~1&Li.~*. ~4~P4 qae *s~ � UI/4 A~1~A ~A1A~ I ~ J,0.w,� ~ ~ 'I. ~ a L~4. ~tu i., na.. a..s
Al.Official Tax Exemption granted the Spiritual Assembly
of the IBah&is of Santiago, Chile.Certificate of Exemption from Payment of Property Taxes on the Tlaziratu'1-Quds, Asunci6n, Paraguay.
Page 671THE WORLD ORDER OF BAHA U'LLAH 671
of jiorti 3BAwneo nvernrneni 4~azettc V pnhhshea ~g Vol XVIII] JESSLc EON MONDAY, APR11. U 1963 [No. 17 The following uotilic,itions are, by conunand of His Excellency tbe Governor, 'published for genpi~1 information R. N., TURNER, thief Secretzry.
April1 1963NORTH BORNEO GOVERNMENT GAZETTE'; 2 191
CNn. 253 [No B 106/2The exemption from cvgistranon of the fellow ing Cociety is hereby notifled~ es's Date Re4sr,gjjon Nwm' and add* No, of Suq~v' ejectwc 11416$ Local Spiritual Assembly jO~3 of the Baha is of Sandakan lQt"
JesseltorNotification in the Colony of North Borneo Government Gazette that the Spiritual Assembly of the Bahá'ís of Sandakan is exempt from registration
Page 672ALAN CRANSTON Q~A;fl4fl ~JO~N4 CAMrRrLL
HALt CHASrON Vr~ CflA{$4AN ion r stRr
SACRAMENTO 140�' ~Riverside, C%4f6rnia c/i Hightower & Nelsonr Attys..
615 South rlowsr Threet Suite 1211It �s the Qpxnaon eD~t~ the eviceflC0 prasente~i, that you ~re id&~ the p~'ovteton~ 065, ~e exclu"avely viii I tmme4tat~e1y ~o that be determaned~~ Contributions made extent 9r9v1 tte Retenue If yoi quaJJJ expir within tn~xty uaya.
JTP if ~cc"~Secv~tazy of State Official letter from the Franchise Tax Board of the State of Califoinia granting exemption from the State Franchise Tax to the Spiritual Assembly of the Baha is of Riveiside California U S A
Page 673THE WORLD ORDER OF BAHÁ'U'LLÁH 673
Tckpaphic Addrcti:, CONSTASULARY HEAUQ tJAP.TERS,The Chairman, The Spiritual AsoezTlbly of' the 2~eba' is et Kuehine, P.O. Box 95, ~G.
8ir, j I thank yaw for your letter datet th~ 4th of flecentez~ and haye to inform you, that in so far as yoUr Assembly conflnea �ts aotivtt�es to religion and does not solicit ~or collect * subscriptions or donations tan outside its cmx membership it is. exempted frcwn re$istratton unier the prevts�ons of tEa Societies Ordinance, 1957.
I have the hononz' to be, Sir, Thur obedtent 8erVant, 'V A A4U~1STEAR OF pOCTKTIES.
Letter of the Registrar of Societies, Kuching. Sarawak, exempting from registration the Spiritual Assembly of the Bahá'ís of Kuching.
Page 674C., � � 3 2:; Vi ~t ~a~# ~At? rzr,4~4~.~4eL* & ~ ~ tr~$~~~i ~t ~ zZ.~~&~s~-tA ~
)JZ ~A4.flAb ~A4 r' ~ __ H cz~& 4 ~'"jT~.s~-' ~ � ~ i~ ~ � vM~&V ~ t-~s ~ AL'-Y~ Lid t ~ ~ ~,AP ~O~ � ~
_____ ~ (~A~Y YA~4 C. Box 1867
~AI{ ES SALAAI4.Of the ~aha: coiuxrnanity ti.n Dar es Salaam. Thur CoIwLunity a pp fled for a. turial ground, and I write to confirm that I hav&allooat~d an area sajoining the &ropean Cemetery at Kinundoni to the iAunicipal Council with & request that they should set aside a sufficient area for the needs of yQur community.
Nu doubt arrangeaeats have already been made.2. It at any time your~oo~arnunity wishes to acquire interest in 1and~ I ~~4d siygesV that you apply for incqrwration or Registere4 ThSst&e~ uniter the Land Perpetual Succession Ordinance, Cap.J.19 of the Laws.
2 have th~ honour to be, SIr, Your ~ube4ient servant, Copy to; IttM.Yazdani. A: P.O.Box 1701, K Dar es Balsam. ACTThIG LAND OE TOM.
~G.Allocation of a burial ground to the Bahá'í Connunity of Dar es Salaam, Tanganyika.
Page 676GWJA CIALJ KAN4 cgMETh~Y RSERVATIQN I-~rok~Bk)AI
~rok~Bk)AI COMMUNITY 0UDTh$I CEsICTFR, /~(5s9 FMYI) V / 2~EA ~o2 g~n~U*VE VL~7~ / t' // ~ N
JiB/JO.51NGAPO~ 6 ilo ~q1a 1~ 1 krs~ ~iXrin Th)zAar,~'~ * Eoa G~n $ae~'etan The z~piritve2 A ~emU.~r ~t fle1~~.f A~ap0re~ ~ ~rAm~sa 3~x~et~ *
Dear ~ads~~Fw?tb$r tc tM �Dt~4'YLOW 14 1' ~ ub1i~ EesJ,Th ;~sp3erex' (J�t~ X~tfne~4). c~ ~ ~tor~iocn ot tir. ~4tn kmt~At, I ~wconfir~r(thflit t1w~2ity'oure4 ~v~s ~ ~s&3.e o~ff ~b~Ut ~ ~cr~ of :~~& at tt4 '~4u~ &LQ twa~ ~ ~ittery nw ~t2ae ~ais1' oI~ rESb~fl or t~ 5v ~ JjA'sflbly Q�Y tt'e Th~h~i~ ot STh~a)~~e.
lSe pofnt~ 24t that the JXti~ ~a4A~e~ 12* axr~a~y aari~e~$ut ATh ~rafl p3&t~ 4~rt. x Sit. et?X Ca arlWjsi t1~e a&. aMde4 b1a~ ig att~Qh2'~ ~ pl2fl.
* 4~o~ yomz iThi~p~it~uxCX rd. %t I~WItis4tLAtIC~' t02 tbe ~ThtAi 3uxj&J. Qro~n~ ar~ ~ grartt~ at~greA~at ~ yoa wiU b~ it~rora~d ~ as they ar~ (LI A..3. Tlw~~,tIxa Ag. .s~puty caith cr1 Allotment of a one-acre plot for a Bahá'í cemetery to the Spiritual Assembly of the Bahá'ís of Singapore, Malaya.
Page 677THE WORLD ORDER OF BAHÁ'U'LLÁH 677
PEJASAT 9ERBANPA?ANTILZIHONI MALACCi It .'~Acc/uz/ (2~ cot
~TIL[PEAU$ MUMtCIPAt MAtACCA .4With r9terence to your letter of 11th June ta4, I am to Xnform (8 ft GhO~II) Director tt bdu~at�.n ~nrnaent �tSikkim.
Director of Education, Governmentof Sikkim, assures the I3ah&i teacher that permission to open a Baha School has been wanted for Pachey Block, Pakyong.
Page 679THE WORLD ORDER OF BAHÁ'U'LLÁH 679
Ustupo, B de Enero de 1962 Re~o1 iC~Qfl 'AT0 24 r,~. conce~o del rueb, reunja ~ unani'~arrient& hebian 4probado 'hEcer n&blzc0 EU recon nrn,ento cie h't~trod~icci6n Ia ~e ?Lun-~ dial ~ ~r
Resu&~v �Er) ClofLaile e~ 'tebiii4tji~� 1b~n&e~xn~&o~ Aei%cohe,& tilbpmn ZDJtWJ oncejo fl~rn-'~i~ Lmnares Ca~tiller cal
Ceoaldo D~ Leon 3rdaK �' 'F, Resolution of the Ustupo Council of the Indians of the San Bias Islands, Panama, unanimously approving the introduction of the Bahá'í Faith.
Page 680~W4J3T~ 0 DFsptrar& en La doctvlnfl denocr4~LC4 y en id~a'IeS t~e en zrandectriicnto na~ ~o#~a1 y do soiidtfl� � dad burnan~ 7 que en ~u Artieu'o 35 est~tuye ~ liLne in proi7c~ion de 'tcdas, las re~ Ii tLc,nss a%I coma Ct cj~reJcaO de ~tods~s los cultos sin otra IxrataGLofl qtC. ci; respeto a l~ tuorAl U i sttitna y al ttd(n * rADII icd' estimo qtie puede ~cederse a � solicitud de la Asarnblea Báb's, torm~1ada en sit carta dul 3 do n~arzo ue 1962, siern-pre e pie ellO no perturbe el func~cnwuientQ anterno dcIas escuelas o colegios Juzgo piudente qua lid , coino CoordinadoX' de lQ Inst7i-tucJ~n n do los I3aha'iLs debiera tovtar lab medidas condttcen � tes, en el ~ent1do de que los padres de los estitdiantes pie deJar~4fl de coneurrir a c1~se~ durante los aLas 2, 234 29 de mayo~ 9 do juJ'~ 20 de octubre y 12 de ~~vieinbre envta son 1~ tOSpeQt1Vt~ excwsak. a las escur]as y eolevios Jo � Jos eseolar s pectinertte~ * srIt.~t.
Letter from the Minister of Education of the Republic of Panama to the Chairman of the National Spiritual Assembly of the Baha of Panama exempting Bahá'í children from school attendance on their Holy Days.
Page 681.t4~is�zjaAzJarznilt aiLn~ntttgt~ iic~era& yrn~vt .~
~Mt. ~ prF ~VTTWPpn( ~')RI~d~ �i2ftttn A , peh~ ~ ~t".rc~t � ,,~r~ N 4 Ifl$~T n;~ w ~nn~flt gfl~Th~I, e&~ .~. C N noo&a wZzA�r..~ r ~~-~-t% 4. 1 A porn .tfl~e~ Uvbtn~Mfl4#fr4n~~.Ijfr3 � ~ ~
* -~9LLkZ~~ N~~4n~ ~. .XEiaazs flru4t4~a-~ Inin~.LflLt~mfl.4aLmni4&pntu.
O~ laa fl*At-US4Thj~.~M.4flk *j4 tzn~AnI tz*ctAatscrxIna,qntcnn.�tsn~.t4Ihr~At.rta4.
Ass 4gcia.c~~s 4svn*x�Ct4sn SC4OZ~I In ~*~t$ tAt 4aw *~ An. .ct&.~.nIZo~As ~ zntA~i~n aut.4.fita..akaf.
4tgona~nflnt yAtt1i~wn~tt, n4oa.aflMbn�.n�awdtsu.A.r.totfln1ataiis~n! I~st~aRL~kfl~ ~A$4flA I. A Ofl4$X rA 4.~t1.v
LJ~4 ~~fl~r q~a con.4*t&~. 1. f1a~ ~arb.a ~6.r*. tr#~41� Ujbz~fr~.r. (44) ~V.1 9',4A,4 '~~entr~eprAt't..,,gp. +~h=hit.frLkn~Izzas' 0tv4cTh ~flJ,J fAQ V link
Ae.!~~� 4~ut~OnaarQ~ALMgafrDpA~ LA~.t.n d. S~t�tre~b. i~ b�l ~ $or d.nt,t~n 7~ ~ 4jtrn.�,,.~
Al �~ ~cit ent1ia~ in's retres~ ~A1 $ nJtAt~A ~~iz=flcbja~AnL~* SwnU~Wa U3E1QA22,x~oJ~ atwflstA ~ba4@ 4s~ mfl~� 'd~tj~�ftjAiW-X~n2 ~arip,~ cc'flM&;e~to 4flh�4~4' �
in~' kinh oAaQ wIng Th6 phww va tan. dmint. Tot. chi ~au teo loam Nrdca. ca tan than Ian vat oh~x dt~ hQ K, biet den ta t~ung � bai tw). Vi. my xxn B~ai hay lam '7 hon-Ic tren oo~ tr4i Baa ~1 CM doa clAm cCtag to yeu � ~,2 Th h�en chuni thaph nUn .ohudr~~t�n a6 niang (cterl) theo an nuennh � yen*, ran do cho not lang a' art nrn d~y t~I baa be yeu ay va xin ligat nern I nhunv chau v oc tot lanh len tren bat cat 66J. "Nxai ,./' /' C-&a a tha lie; bi6n ca do cb�~~ t~p nhmi~ yAW chulig co mot Ho thanh ma ohun~ 43% r?6t noi. :xtzvay thi tao n~pl&~ ~fl u.trkoni4 tu"o XUar 54, ~CrttaXt%Y st~sf Offioiat;ngyifltsters ~Yr the ~nrr rt r ~n4 liii te pwbliahe& acccr&~ng1y in the next uY~ 2Thw 2~a.tatta C stte %'~ ST&IW'waAr points aib n~ntxoxie~1 fq.r your guaaar~e U) A msrrtw'zo must mt b~ soThnsniiz~4imtii a~ Thicence assu~di ~v a eg nxr of ~&M'1&gCS 1'~s ~ir~t Thqew re~~a' (2)ltc bour~ c Trir whic1~ an OEtQxatmng !~Intmter ma~ are r~tve~ 6 a ~ aiid 8p.m''7 ~3J e Tartlety, etc vm~st be recor~p& in the ~eccmda~ac~ with tta part~gnIar~ snow~cn trio z~e 1~e ~strnr ?q-rm r 5 4~ aoec~panae~ tflA ~1cc~ (El :fl 5 ~ ~'ca}n to'bt7tignd f6r tl~ mtun~o~ the ~tn ~oI r1gafiow9~ th~ x~arIiage, the r5ruw~s TTh ~I ~ e SLF3I th&i~flSr1%e anrime s~r� tb~ bott~ ~ort~sn ct ~ G 45 aLter the CMI~i5tet asfi1~ie&in tte full aate and "IDe~ ~i ~ra i~rmtioa TM fn1�x~e4dex4xa1~addX~sseS of Pm two w~ u4r~Q%~ nm'�Y0~ r ccr'Wd~ fli t~e rarraag®ister aM. it h G 45 (0) '~a rff~c~a~ng 1Lna~tet uust ~1sQcbmpLwte The e~rt ifycate a~. tos o~. 7' ~5 to be eft~ct 'tlmu off c stan at r' "~r ru~ ~ afla ~ T1r~ as r&ourded t~w (letaiWs o t ~e ra"r2ag~ i'~he ~rm~en-;stQ'r C thsobrnpletei returnof' itbe marriage 'N C 4Vi~ at' t 2 $~$'}r to Al ~ Xte~i&ti ar Gener61, :7.0. Thor 5023, 2amb-~cL~ ~ 4fl&y, Wr2 ~n ut vttbin 0 ~2ayrA oi7 se emnizatiqt... A4dresse~� e~ e'cp~is (" c~ be qbt~in@i tror' thLs Qfflce.
r ~1Nc ev~tLt '6$ '4DW ~)artiCV1at ~hom or. zorm2t&. 45 ~gzng mit~cri'~c hr~ 0 tl~UnyKttrn2Yt&r ~hoWLd atena tbe e'wor ~ra ~ri a~ ~ne (7) Aim" mtrr1ag~ rczu4ed ny a v~sitang tiniater should be xrcoraed ri tac n j~te~e registex tQ�'~gaM~ to the Ckrnrci ~n which ~ marjr&ge 2S ~oThnflh~ed (8) it �i &~st~masy't&bend &cert~fied copy oft~e 'sarr2age ~r-~s rari~r~ to t~ebrid~ ~prmR,O~12 is useff for this z~;xrro~e.
"non an OjCt~ciaU~ng ~wnmtar reqUThTSS 3. ne~ marr:age ~'s~mster ('R r~ ~9) rn fr~h snppIme~~ot~ adare~ed 2nvelopez (E.G. 53; ar a new rad oi rorms of certatcate (RG~12) ~i~sh~Ud make a~pii-ca& & to tVn~ Fcc r'stv&c41ensr~Q Kinfly print your name and adce~s at the'? ~V Jcitr X~tter LI cflf Thott&L shou1~ ~r�~ wbe"e mx 'nonld like 22The ~irdarn% ptett~ dcv not"he~wt~te to w4te to m&. Vrnir~ tPthThlly, ~1 7 unrr Bloekbouse ~iy flo~t&,
A(LALAJiD~Q~45~2559 ~P Letter from the Registrar General Department of Justice of the New Zealand Government, authorizing an appointee of the Bahá'í Comnmnity to act as Officiating Minister at Bahá'í marriages.
Page 686tOF~TO p& CLRTIFI GO ms~nUq a a'gldade tie pie ~onfere a lei e per silo pedido p~La psi to h)er~sads, q~e, revendo eftt men tatt~3nn s~ Autta seb nu*aro mu a~&ze~to~ E nate e 4tu~tre ( 1. 224 ) � e~queri4e pel.
sexihsr t.ut.r ZThAA� Meptz, ISles d.e fls. 9 c.n~ta . di~cument. I ~uJe te$i e # sagainte. Otiei. ~ 481/62 Prac n~ 1a24/60 flrt.
}Aie~re~ eza Eer ( an 1 4 ag$ro imil n.Ve~entos e eneenta a qua a t,�u(A 982 ) Setor E~r~T~e~ Ob'minldo ~ Vn~a Stnbetia ABSULRI..ATA 1I'~WflYTUAL L6CAL BASAl e ~na sat~tIate~ teZt4.n oW comrta1~ babtUtats ~ rnltzar c&',rrte~ it adt&s eorn~&IAi nav'eoe.~d~CitIqfttflt4 XAOde tnt~ t frau ( Zi ) �e~na�eAe nil
1) 1. 950 } Opritais �zudj~~)~ ( Mu JULIO A$LIW WA0RA2X)
Ju�z 1e pireito ~g zubatitUtO da Van ca Dlregt# te hr. tern URn. Sn 3acrtflfl ~ Belen fly. � Eta-tata a ~ ~ oticia4a~4oM&&X#tr9 GtrUAa4a. -~2a~ 3S Or ions dents gidade te ~ risais osnettv&raftreftt I at. verb4 Cm fait. 4Ct&ft A� 41W 50�fl vs flo2mt g9rit* Uverdsfl ~ &n te ita,__________ 9*9'�4*~ Aatflnrafei, 4.4
ten ,eubz@*Y�,~4it#~e ~.s4fte i4rt# A4*gro1 tint, a nis ( 26 4 6* s,tembr. dq site, to al I 4zar.qE.&. fly. do flrte flegre Certificate issued by the State of Rio Grande do Sul Brazil authorizing the Spintual Assembly of the Baha of POrto Alegre to perform Baha marriages.
Page 6872. Tr.dt, p~&i.ioc 1fl4 o~ ,ki..�cJ~k rbt.siacs~~14t1Afl 4. ~*I 5. Ar 6. Re~aio.. dnc..ia.rio.
ti;ced bs~h.~r C World Paith �Ckhe,.hlp S. R.ck] aih(... ~ d.fTh.'~} 1nAta~1 s. 1,.U,t~ ~ ATh.rtt �U~.'t ~ W ib~4~.!! M'dty, .,~4 K~, ! ~'A44~ ~i�y ~.�,iu..S ~ ;., ,v.. 4 ~. $~ �,,. ~io4i?t~ ~ -CP'~'S..
CP'~'S.. k~. Ct,yY~ 12. M'ijn n~ w~fl X&rS. AM fr1 �P,~..�} 13. nbj,Ia~e Bro&4t, flta BrQQkst. Alts.
p. ~C tRIO!d � tIt#~... ~ .1 A4&c.*~.2.4V2rJ( � � 14pRIMTowhtdt,uA,,M#Mt9MW&i2~q Anpr) ko~d.
1S~ 74, pctte..w. hoiu.uttz IA. hAd ~d twiuty flame ~b.n.n. ~n,.,*.J4 *44ny 17. IL Aj. 1~, Rtlieio.s 4n.i.rkn
4tv0r~'ed 45 B~h*' i World Faith~ 2t Czsz~wluD $.. � .ci.i .iti1u, (.~ ...mh~1 ,Th*fl � ) * fl ~..1A ..LL...~..4 POi~fl Ztfln Itann. Drookat, Alberta )( ~ ~ ~ 23.
23. PJ.c. 9i ~inh 3rQqk~t.~ A1borV~~,.P.;m*~. tQIn (P,.rIA,.. Wt.te Cfl) 25. . (~norr.act"
~ ~ S~4�~t Aoroia to Itinr� C.,v) 27S*s.ofMnnqt 2 IAt day oU. PI.nd uzrhje tiRMQ 2J~flAfla1tW.tQAX.QASX.~ k2k~.. &"~
2Ss Lktw tnn Lt~%~t~~flZXtQ. L~tadww~�th30. )Mr;is,.I a~w.doss ~Dej~s,scnr.1 use onlyl certity d, an. nRted to d itowl.dg. ~
I AL-~Y ~Yhlte*, 74W ~. .4~i THU SOUTIJIAI GAZII4TTt C
1. Office July 3, 1958] 7 of Pruicipa 7x~e1r, ng Yeathetstonc of Balm is of Port ~..re~mtrai. undet thE -~egxstrai~~. ~egxstrai~~.
Under the Marriage Act Registration a member of the Spiritual Assembly of the Bahá'ís of Port Adelaide is empowered to perform Baha 1 marriages.
Page 689:10314 gyn~&n prtIaii~ed + apPqinto& tRCCOtdfrI$ to the ~nta tad cercmomcs of �hez A~~AbI~ ot theI3~bk'i~ t~'tat.a4a b liTereby aizihorized to sei&usilte:maMagc wtthiu the Pic vhice~ at Saskntcbcwan dunng tEe year l~ ncordmg to The Marriage Act. t Given under my hand at Reg 4S~*atchewan, this 2 day or
Oct. 19 ~MR. � This certificate nuts! be renewed annually; the Department should be not4ied of anj change of address, resignation or retirement.
Certificate of Registration issued by the Government of the Province of Saskatchewan authorizing the appointee of the National Spiritual Assembly of the Baha of Canada to solemnize Bahá'í marriages in that Province.
Page 6904 4 4 htflb~r certify fltat ~. B. ~o. v+ ne ~ B. 1o� 94 pssse~by the lfttat on AN ACT FOWi2*fl 21, 1957 by the to11ovin~ 7i~tez Y,,a 1j6, hys 0; *aG tanen4Art�e3~e k602, Revised @ivfl Stst140~ cC T&a9r1925, as that tba fl*nn conaurre4 isi t.n.t. t*flt4Ot0flt to H L Mo. 9~* on amended, ~et~rmIning those auttic,rized to celebrate the rites oU May 15, i95?, ty the roflovtng vote~~ Yn~ ~ ~ xsatrim~n~~ ant ftec1orin~ an aergenty.
U EZ4ACTED ny Tht LEGX~LA11JRE OF TE~ SLATE b~ TEXAS.
~eetion 1. tend4ArttJ)eJ*tQ2WRevis*d C~V114tAtUtCS ot Thin '1925~, as ameade~i se~that fl�r1fl hereafter read ar~o1toWs' H Art4efl~6QZ ~ Iieer5edAr ~"~D hereby tertify that H B No 9~ VDS p~ind by the Senate, or~a~a$ mXnisters of the ~3vs~e1 Jfl4sh rebbit~M t�rSr' as amende~i, 0~ )toy 1~*, 3.957,~by the tallowing v~t~i, religious oAanui~tion�1Yhich ~officers ar~ duly ~avthorized b~' the organtzativnt'~ j~tf~rsarriage cev&ientes* ;vdges of the ~t~-tttct and county t~onttS ~' and ~ustiaes &~ the peac do so, I am of the opinion that marriages pertormed by the chairman of the Local Spiritual Assembly of the Baha would be held to be valid marriages.
Sincerely yours, ThLtFOX :tdwLetter from Office of the Attorney General of Tennessee, U.S.A., expressing an interpretation of the Constitution of Tennessee which makes it legal for Local Spiritual Assemblies to perform Bahá'í marriages in that State.
Page 692consists of kAore ~he to a~y ceremony tO& SE. 24, ~ horLzed by yat taO 'V hh ions, ~ry � Mc teed, Q~n~ :at Attorney General of the State of South Carolina, U.S.A., interprets the marriage statutes of the State as applicable to the Chairman and Secretary of a Local Spiritual Assembly authorizing them to perform Baha marriages.
Page 693Wbts is to rtflItg~ thus na wjn.~md, 4f d~$t*y;m~A/#swtskit~ authority at a license �~nring en-i-Pb b 4jr A D. I9astLsnd outed &j the County Auditoc of sin County a/King, did on tiM /LLsdayot dd6A~~ A.D. i,1L..
at the how oLSJtJ~ '# ~" thy Countg and State aforesaid, join in Mwfg undlack / dSa&tt/t State oL Wa Lt1&Z14J0,th � e,ffaaiLAjzciffisifr ti/Ye eb,fr maw! .win in the praace ~J Do r, .s C4 * /~.MaY4LahJtSL2 4t~, untn*ues In Srstbmnq Uh~,nnf, wimn the &gnnutn oj the pattin to said ceremony. th* an tnnan end myself a tw. it' � � of iLct2A r ~A. D. 19tt
Attt-,y A"'Bahá'í Marriage Certificate issued by the State of' Washington, U. S. A.
Page 694�nt~ttm~, ~mt.14x ~%Th{ roq~t r.tQt&.f Uu~ ~ta&~V~uty~ ttflifl t #. nqafrfl't~' Aawrasd ~2) ~*n V~ 4fl4Jt*~ te CJ~
A C MWZ WWLtU~4g, f .~3fla*t C.rtfftntflt artg# aay 1~.uinn eM snit.
fly &&'t flUb Is * w�nn~2 nhiOaa soc�4y n�~ sfltiid n~iU n~nasa~nhIt�onsar tb. Sorldnit VlfliflBt Th*. PMtt.iflir.4oy.fl. ai.tn ~of S r.ligt~n CotpontL'n ~q tbiR~pertistinflqdrd1~yIa, i3~r I RflJ44 1*aItflPF�r ~ 4Q9fl~flt*4 .c4 1w4~flerz ~ ~arr~* rit~ ~.stt titUs Dptaenl&'t �4~n&~44flrt.(..~.. mc, aMtst;crpi.V ~e*sssaxvpt.
pmt�o*tbf tim Ja~'4J.Xt& 4 ~4 ~s.$4CvitW t~ t,.~w ~ttkw~ ~tfl. of 2 �t thu t)$4v$fli$.~4. ~t $~.ay4$.d tt flit at be ad rtsr.tr.M.nd ~JS tb u~otflh. CC~ponti~p bam~ baton ap#t t it. p..anat4rnn4W.
t Xe at th,~wtitteo ~ S ~ 9W~4~ t44* ~ tlu IcTM~ 4�*; QI tin C I1C~ _________ tenth
~ LPSU.r dJbGfl*07 body .eti~t~ ~ it~ x~g~*.ddins, � Ofr t1$tur##'M nd~ 7 Qt tie afklt.tor.i '4 5. Ate~notaMUa1~, S~ net' is. daa.nt ~ b d~ tin .nr4.ncg~ A~~ 4iknrcb~ noW3~ ~ a of ~ y of Rern~, Copn'y of W/gd~ot, $tate of J'~ev&i4~jfl kereh! jt9ens~Qatt~h9r*zE~4 kW marriages unThm she � ' 1w' Thait. conti~na far ~;At~~ of s4ch rbnrcb Minister's License authorizing the Chairman of the Spiritual Assembly of the Bahá'ís of Reno, Nevada to solemnize Baha marriages in the State of Nevada, U.S.A.
Page 697Ta all licensed or ordai$edMinisters b14h~ Cb~p~1. .Thwish Rabbis, or Officers of teligious Org.nizationswwhrh Offkenj are duly authotiz9d by the Organization to peifnrm mar n tm nistdc~ ~and County CQurts and Justices of tbe Peace (lie her of to a~e~ erebv uthonzed U, join Mn tbe 3~otp ~Thwon of J*Iatrinwnp utlry Zt~torni. Jr. with
Ma~flhIXcj~n~~Tn accordance with the Lftws of the State HEREIN FAIL NOT, thst you make ~du~ xyturn of this, your authority, to my office in tbe City of Houston, within sixty days thereafter, certifying in what ~apscity you executed the same.
iN 1'~STIMONY WHEREOF, witneis~ W. D. Nlfler Clerk of the County Court in and for mid Untidy and StAte, and official Seal, at office in Roustw~, Wis~~~-Z2~ day of__________________________ A. ft ffiilM~&fl~r ~erk Canty Court En Canty, Ttx*.
~ H. E. Kellr tseal)Solenuuzed by the under~iviedauthority tbfr 2 daj oLIat~liAL5D
~ Yb PThmmer Chairwan~yHE STATE'OF TEXAS, cnunn ow NAR1~ W. U. MILLER, Clerk County Court in and for Harris County Texas, do hereby certify that the bove ad foregoing u a true and eorrect copy of Marnage License issued on the 2Z~~ d*) ~f A~D~ 194& Luther Eli Brown. Jr. with Mary fleA en Mirkenn A togdhor with the officer, return th&eon. at the nine a1)peaTh ~o1 ruord in my office in Doevrd of Marnage t1cefl8CA, Volume 90, page 198 (nven under my band and sea~ot aid Court at Office mHeuutob,TOXA,tbM dayof
,A~DA9AW. D2 MILLER, Certified Copy of Marriage License issued by the Chairman of the Spiritual Assembly of the Bahá'ís of Houston, Texas, U.S.A.
Page 698First Summer School of Japan, held in Takarazuka, August, 1957. Hand of the Cause Agnes Alexander is seated in the middle.
Page 699Visible Embodiment of the Universality of the Faith of Bahá'u'lláh
FOREWORDiVIANY discerning minds institution, we must lay have testified to the profoundlyaside all customary ideas significant change which of the churches and cathedrals has taken place during of the past. The Mashriqu'l-Adhkar recent years in the character offulfils the original intention popular religious thinking.of religion in each dispensation, before Religion has developed that intention had becomD an entirely new emphasis, altered and veiled by more especially for the human invention and belief.
layman, quite independent of The Mashriqu'l-Adhkar the older sectarian divisions.is a channel releasing spiritual powers for Instead of considering social regeneration because that religion is a matter it fills a different of turning toward an abstractfunction than that assumed creed, the average religionistby the sectarian church.
today is concerned with theIts essential purpose practical applications is to provide a community of religion to the problemsmeeting-place for all of human life. Religion, who are seeking to worship in brief, after having God, and achieves this apparently lost its influencepurpose by interposing in terms of theology, has no manmade veils between been restored more powerfullythe worshiper and the than ever as a spirit Supreme. Thus, the Mashriqu'l-Adhkar is of brotherhood, an impulse freely open to people toward unity, and an ideal of all Faiths on equal terms, making for a more enlightenedwho now realize the universality civilization throughout theof Bahá'u'lláh in revealing world. the oneness of all the Prophets. Moreover, since Against this background, the Baha Faith has no the institution of the professional clergy, Mashriqu'l-Adhkar stands the worshiper entering revealed as the supreme the Temple hears no sermon expression of all those and takes part in no ritual modern religious tendenciesthe emotional effect animated by social ideals whichof which is to establish do not repudiate the realitya separate group consciousness.
of spiritual experience Integral with the Temple but seek to transform are its accessory buildings, it into a dynamic striving without which the Mashriqu'l-Adhkar for unity. The Mashriqu'1-AdhkArwould not be a complete when clearly understood, social institution. These gives the world its most buildings are to be devoted to potent agency for applying mysticalsuch activities as a vision or idealistic aspirationschool for science, a hospice, to the service of humanity.a hospitat an asylum It makes visible and concretefor orphans. Here the those deeper meanings circle of spiritual experience and wider possibilities at last joins, as prayer of religion which could and worship are allied not be realized until the directly to creative service, dawn of this universal eliminating the static subjective age. elements from religion and laying a foundation The term "Mashriqu'l-Adhkar a new and higher means ~itera11y, "Dawning-placetype of human association.
of the praise of Cod." HORACE HaLLEY 699 To appreciate the significance of this IBah&f
Page 700It should be borne in mind that the central Edifice of the Mashriqu'1-A~~k&r, round which in the fullness of time shall cluster such institutions of social service as shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant, should be regarded apart from these Dependencies, as a House solely designed and entirely dedicated to the worship of God in accordance with the few yet definitely prescribed principles established by Bahá'u'lláh in the KITAB-I-AQDAS. It should not be inferred, however, from this general statement that the interior of the central Edifice itself will be converted into a conglomeration of religious services conducted along lines associated with the traditional procedure obtaining in churches, mosques, synagogues, and other temples of worship. Its various avenues of approach, all converging towards the central [Jail beneath its dome, will not serve as admittance to those sectarian adherents of rigid formulae and manmade creeds, each bent, according to his way, to observe his rites, recite his prayers, perform his ablutions, and display the particular symbols of his faith within separately defined sections of Bahá'u'lláh's
Universal House of Worship.Far from the Mashriqu'l-Adhkar offering such a spectacle of incoherent and confused sectarian observances and rites, a condition wholly incompatible with the provisions of the Aqdas and irreconcilable with the spirit it inculcates, the central House of Bahá'í worship, enshrined within the Mashriqu'l-Adhkar will gather within its chastened walls, in a serenely spiritual atmosphere, oniy those who, discarding forever the trappings of elaborate and ostentatious ceremony, are willing worshipers of the one true God, as manifested in this age in the Person of Bahá'u'lláh.
To them will the Masliriqu'1-A~lik6r symbolize the fundamental verity underlying the Bahá'í Faith, that religious truth is not absolute but relative, that Divine Revelation is not final but progressive. Theirs will be the conviction that an all-loving and ever-watchful Father Who, in the past, and at various stages in the evolution of mankind, has sent forth His Prophets as the Bearers of His Message and the Manifestations of His Light to mankind, cannot at this critical period of their civilization withhold from His children the Guidance which they sorely need amid the darkness which has beset them, and which neither the light of science nor that of human intellect and wisdom can succeed in dissipating. And thus having recognized in Bahá'u'lláh the source whence this celestial light proceeds, they will irresistibly feel attracted to seek the shelter of Ills House, and congregate therein, unhampered by cerernonials and unfettered by creed, to render homage to the one true God, the Essence and Orb of eternal Truth, and to exalt and magnify the name of His Messengers and Prophets Who, from time immemorial even unto our day, have, under divers circumstances and in varying measure, mirrored forth to a dark and wayward world the light of heavenly Guidance.
But however inspiring the conception of Bahá'í worship, as witnessed in the central Edifice of this exalted Temple, it cannot be regarded as the sole, nor even the essential, factor in the part which the Mashriqu'l-Adhkar as designed by Bahá'u'lláh, is destined to play in the organic life of the
Baha community. Divorcedfrom the social, humanitarian, educational and scientific pursuits centering around the Dependencies of the Mashriqu'l-Adhkar Baha worship, however exalted in its conception, however passionate in fervor, can never hope to achieve beyond the meager and often transitory results produced by the contemplations of the ascetic or the communion of the passive worshiper. It cannot afford lasting satisfaction and benefit to the worshiper himself, much less to humanity in general, unless and until translated and transfused into that dynamic and disinterested service to the cause of humanity
Page 701AERIAL VIEW OF THE FIRST BA1-{A'i HOUSE OF WORSHIP IN TIlE WESTERN HEMISPHERE
Situated on the shores of Lake Michigan, at Wilmette, Illinois, in the heart of the United States this Temple was formally dedicated to public worship in 1953. TI-ic nine surrounding gardens with their nine circular pools and fountains were completed in 1955.
Page 702GARDENS SURROUNDING THE BANAl HOUSE OF WORSHIP, WILMETTE, ILLINOIS, U.S.A. The main approach; Lake Michigan can be seen in the background.
One of the nine pools and fountains, nineteen feet in diameter and lined with aquamarine tiles, which are set in the nine sunken gardens surrounding the Temple.
Designed by Hubert E. Dahi, landscape architect.Terraced steps leading up from the gardens surrounding the Baha House of Worship in Wilmette, Illinois, to the large circular staircase surrounding the building.
which it is the supreme privilege of the Dependencies of the Mashriqu'l-Adhkar to facilitate and promote.
Nor will the exertions, no matter how disinterested and strenuous, of those who within the precincts of the Mashriqu'l-Adhkar will be engaged in administering the affairs of the future Bahá'í Commonwealth, fructify and prosper unless they are brought into close and daily communion with those spiritual agencies centering in and radiating from the central Shrine of the Mashriqu'l-Adhkar.
Nothing short of direct and constant interaction between the spiritual forces emanating from this House of Worship centering in the heart of the Mashriqu'l-Adhkar and the energies consciously displayed by those who administer its affairs in their service to humanity can possibly provide the necessary agency capable of removing the ills that have so long and so grievously afflicted humanity.
For it is assuredly upon the consciousness of the efficacy of the Revelation of Bahá'u'lláh, reinforced on one hand by spiritual communion with His Spirit, and on the other by the intelligent application and the faithful execution of the principles and laws lie revealed, that the salvation of a world in travail must ultimately depend. And of all the institutions that stand associated with His Holy Name, surely none save the institution of the Mashriqu'1-A4hk~r can most adequately provide the essentials of IBah&i worship and service, both so vital to the regeneration of the world. Therein lies the secret of the loftiness, of the potency, of the unique position of the Mashriqu'l-Adhkar as one of the outstanding institutions conceived by Bahá'u'lláh.
October 25, 1929.Situated on Kikaya Hill, in the outskirts of Kampala, Uganda, the Temple is open for prayer and meditation to all people. The services consist of readings from the Bahá'í scriptures and those of the world's great religions.
"So brilliant and diversified a record of services to the Ga~ise of Bahá'u'lláh, in both the Eastern and Western Hemispheres, has been greatly enriched by the plans now initiated for the launching of an ambitious threefold enterprise, designed to compensate for the disabilities suffered by the sorely-tried Community of the followers of His Faith in the land of His birth, aiming at the erection, in localities as far apart as Frankfurt, Sydney and Kampala, of the Mother-Temples of the Elf ropean, th~ Australian and African continents, at a cost of approximately one million dollars, complementing g the Temples a/ready constructed in the Asiatic and American continents."
Page 705SAT HEN, in February, 1953, at the first Intercontinental Conference held in Kampala, Uganda, the Guardian's beautiful map depicting goals of the World Crusade was unveiled, it was seen that one of the goals was a Temple site in Kampala.
In a cablegram to the Bahá'í world in December of that same year, the beloved Guardian urged the formation of a special fund for the purchase of the Kampala Temple land; and at Ri4vTh, 1954, he announced that such a fund had been inaugurated by the British National Assembly and that the Baha of the world had been invited to contribute to it. The Guardian was very anxious that the land for the Mother Temple of Africa should be purchased during the first year of the World Crusade and on March 31, 1954, he cabled Hand of the Cause MiisA Banani to "expedite purchase land." In spite of many seemingly insurmountable obstacles the persistent efforts made to comply with this instruction were crowned with success, and on April 20, the Deed of Transfer of the land was signed by the original owner and by two African members of the Kampala
Spiritual Assembly, JosephMbogo and Erisha Kiwanuka, in whose names the land was purchased. Mr. Bantini cabled the news to Haifa.
The Guardian ininiediately replied: "Overjoyed.Heartfelt congratulations historic service." The land was six acres on the slopes of Kibuliriza Hill, two and a half miles south of the center of Kampala.
The lake and part of the town are seen from it. The final purchase p6cc, including all incidental expenses, was �987.
A few months later, at the Guardian's instructions, the Uganda authorities were approached in order to ascertain if permission to build a "moderate-sized building of worship" would be granted; they made no objection, and upon being informed of this the Guardian immediately set about realizing this great project.
His original plan was to have an architect in East Africa or Britain design the House of Worship.
In August 1955, he specified that the Temple should be a circular building having nine sides with a proportionate dome and a seating capacity for three hundred to five hundred people. He requested the British National Assembly to submit drawings of such a building within two months. The British National Assembly immediately requested from Mr. BanAni copies of the contour survey of the land and detailed photographs of the site, plus the health and building regulations in Uganda. They also asked him to interview architects in East Mrica and to obtain preliminary estimates of the cost of materials.
On September 12, Mr. Ban~ni wrote that several local architects had agreed to submit designs for the Temple but that they had pointed out the rules of the Royal Institute of British Architects which stipulate that when more than one architect submits designs for the same building, a competition musthe held. It was at this time that Messrs.
Cobb, Powell and Freeman, of Kampala, later to become resident architects on the project, were contacted for the first time.
The final decision of the British National Assembly was not to hold a competition but to invite a British architect, wellknown for his work in Africa, to submit a desi~a for the Temple. The rough sketches of this design were sent to Kampala for suggestions and comments, and were submitted to the Guardian on October 28. Owing to its ultramodern- istic style, the Guardian did not feel able to accept this design and on November 18 announced his decision to consult the American architect and Hand of the Cause, Charles Mason
Remey.By August 1956, the drawings of the approved design, prepared under the Guardian's directions by Mason Remey, had been received with a detailed description of the architect's concept of the design: "These drawings were evolved by the architect over a period of several weeks' study, the Guardian seeing the sketches from time to time, giving his constructive criticism and suggestions that were carried out in this accompanying design.
"This Temple has no gallery.modation for worshipers is upon one floor. The broad sheltering eaves protect the sides and all other openings into the interior against rain.
In character and harmony with the climatic conditions of Central Africa, where this Temple will be located, there are no walls on the main floor of the building, the superstructure being carried by a series of piers, as indicated in the design.
"Large unglazed openings afford a maximum of air circulation. In the high windows of the rotunda of the dome, louvres or 'luffers' as they are sometimes called, give protection from rain and at the same time give ample ventilation. The architect has conceived the structure to be executed entirely in concrete, cast in place and reinforced by steel rods cast into the concrete. For the interior, the floor should be of tiles, set in concrete, and the same for the lower surfaces of the many columns that support the structure.
With a tile finish, the interior can be kept neat and clean with a minimum of labor. The design shows the architect's concept of an interior all in concrete, revealing the construction of the roof and dome, which construction in itself when carefully carried out will be a thing of structural beauty. In the interior the architect envisions colors � strong colors � golden yellow, deep marine blue, and vermilion red � all three used in balance one against the other � to make it all most colorful.
"It will be noticed that in the upper part of the drum of the rotunda, the architect has placed a series of round windows, twenty-seven upon each of the two levels. These circular openings should be filled with highly colored large panes of glass of the three colors mentioned above. The color effect of the interior will be greatly enhanced by the introduction of this colored glass."
After the purchase of the land had been accomplished in 1954, the Temple Land Committee appointed by the Kampala Spiritual Assembly was dissolved. However, in 1955, when the Guardian announced his decision to have the Mother Temple of Africa constructed, and placed the British National Assembly in charge of the project, it became necessary to appoint a committee in Kampala to undertake the practical details of supervising the project.
During RhjvAn 1956, the new Regional National Assembly of Central and East Africa was formed.
When consulted by the British National Assembly about the responsibility for the building of the Temple, the Guardian cabled in July: "Regional Assembly responsible for Temple." It is of historic interest that on all committees which have been, and still are, concerned with the Temple, African believers have been members and have played an important part.
One of the goals of thewas the establishment of a Bahá'í endowment in the Central and East
African Region. During1955, the beloved Guardian urged the British National Assembly to fulfil this goal through the purchase of a piece of land anywhere in the region. The question of the endowment land, therefore, became a goal for accomplishment by Ridvan 1956. Thirteen acres of beautiful land on the slopes of Kikaya Hill, three miles north of Kampala, with a good view of the town from its crest, were finally purchased in the names of Erisha Kiwanuka and Joseph Mbogo, who then made a declaration of trust in favor of the British National Assembly which was lodged with the Registrar of Titles, Kampala.
The purchase of the original Temple land had been accomplished under great pressure. Now, when it was announced that the Mother Temple of Africa would actually be built in Kampala and investigations of the practical details of the project were undertaken, it became increasingly clear that several obstacles would be encountered if the original site were to be used. The land survey had determined the site was 250 feet down from the crest on very difficult contours of the hill, away from the town, and that the Temple would not be seen from Kampala; the owner of the adjacent land was causing difficulty about granting right-of-way for an access road; the availability of adequate water for construction purposes was doubtful; a new housing development which would ultimately encircle the site was planned; a number of tenants on the land would have to be given costly crop compensation.
For over nine months, from July 1955 until Ri~v~n 1956, repeated efforts were made by the Temple Building Committee, in consultation with the British National Assembly, either to exchange the original Temple site
Page 707Water was the first prolAein; drilling took place at the foot of Kikaya Hill and at a depth of 150 feet an abundant supply was tapped in October 1957.
for a more suitable one Assembly made the historic in some other locality, or decision to build the to exchange it for land Temple on the endowment on the crest of the originalland and to make the Temple hill. That the Guardian land the endowment. This decision was reluctant to change was made after it was the site is indicated learned that five acres by the fact that twice of land on the crest in 1955 he cabled his of Kikaya Hill, adjoining disapproval of purchasing the original thirteen suggested alternative acres, could be obtained locations. in exchange for three However, in August 1956, acres of the the new Regional
Page 708original Temple site, and that an additional half-acre could be purchased. It should be noted in this regard that from a commercial viewpoint the original site on Kibuliriza Hill was more valuable than the land on Kikaya Hill.
It was with joy that the Assembly received the beloved Guardian's approval of this important decision to exchange the sites.
In May 1957, to widen the narrow area between the Temple building and the property boundary, one additional acre on the crest of Kikaya Hill was bought. Finally, in December 1958, two more acres on the crest were obtained, further protecting the precincts and allowing for the construction of the caretaker's house near the Temple. To obtain these two important and valuable acres, one of the African Baha, Paul Mukasa, the brother of Max Kanyerezi, exchanged two much more valuable acres on Makerere Hill near Kampala for the two on the top of Kikaya Hill.
Max Kanyerezi and Erisha Kiwanukabecame trustees for these new pieces of land. Paul Mukasa lovingly gave one of these acres as a gift to the Faith.
There are now twenty-one-and-a-half acres which constitute the Temple property. The total cost of the nineteen-and-a-half acres bought from the funds of the Faith was �1,092.
Max Kanyerezi, one of the African members of the Regional Assembly, played a very important part in obtaining these lands at moderate prices. With the construction of the Temple, the cost of nearby lands has risen to fantastic heights.
It must be understood that plots of land in Uganda are of very peculiar shapes and sizes. Even now, the Temple plot is roughly star-shaped, with deep wedges of land not owned by the Faith cutting in rather close to the Temple. However, the Faith is fortunate in owning most of the top of the hill and the full slope facing Kampala.
From August 1956, when the final decision was made about the site, until the very eve of the passing of the beloved Guardian in early November 1957, innumerable preparations for the actual work of construction were made.
Soil bores were taken for testing and the hill found to be almost solid laterite. Initial building sketches were submitted to the Protectorate Agent for approval, and permission was received to proceed with the foundations even before the final superstructure drawings were complete. The only tenant on the land was given notice to vacate and steps were taken to evict a persistent squatter. The Temple Fund was transferred from Britain to the Regional
SpirituM Assembly. Amicablerelations were established with the local Gombolola Chief.
A firm of chartered quantity surveyors, Messrs. Armstrong, Duncan and Russell, of Kampala, was appointed.
Types of contract to be let were investigated.Efforts to find reliable contractors were made. Investigations into sanitation and electricity supply were undertaken.
An African Baha caretaker, Miis~ Ngabe, was engaged to live on the site and to assist with the work.
A timetable for construction was agreed upon, which allowed six months for preparation of the blue prints and two years for the building of the Temple.
In February, the Guardiancabled: "Ensure no delay commencement excavations."
On April 1, the lowest tender for the excavation of the access road and the levelling of the site was accepted.
Throughout this long period of preparation, the newly appointed architects, Messrs. Cobb, Powell and Freeman, and the Temple Committee, spent many long hours in consultation on innumerable aspects of the design, in a twofold effort to keep construction costs to the �42,000 estimated by the beloved Guardian, and yet to retain the exact proportions and as many of the features of the approved design as possible, according to the Guardian's wishes.
It should be noted that the architect's original cost estimate had been �110,000. The entire problem of modifying the original design to conform to local conditions and to available materials and techniques was doubly difficult owing to the fact that at no time had it been possible for Mr. Freeman, the resident architect in charge of the project, to meet and discuss these problems with Mr. Remey.
The driving rain and wind on Kampala hills necessitated the introduction of a wall and doors with the attendant problems of siting, cost, appearance and seating capacity.
To avoid damage from weather it also became necessary to set the roof tiles in costly reinforced concrete.
The red ironstone dusturged the use of self-cleansing outer finishes and windows instead of louvres. Early it was realized that all but a minimum of landscaping must be postponed to allow maximum funds to be invested in the building itself, and it was agreed to consult a landscaping expert about control of soil erosion and minimum site beautification.
To overcome the unusual climatic problems and yet conform to the original design, it was realized that it might be necessary to reduce the overall size of the building. With the Guardian's approval, Mr. Freeman was finally asked to proceed with plans for an attractive, durable, dignified building, involving as little reduction in size as possible. To his credit, in the final plans no reduction in size was necessary.
Mr. Freeman also assumed some responsibility for supervision of the work of the various contractors who were engaged with his assistance.
After the letting of the first contract for the access road and preparation of the site, a number of unexpected and disappointing delays ensued which finally prompted the Regional Assembly to suggest the division of the work of the Temple into four contracts, one for each major stage of the work. In August 1957, in response to a message from the Guardian to expedite the work, it was decided to put the foundations contract out to tender, and to allow final preparation of the drawings for the superstructure to be completed while the foundations were being laid. By September the top of the hill had been deared and levelled, and the position of the Temple decided upon. One of the nine doors was sited, with the help of the Lands and Surveys Department, facing directly towards 'Akka, the Qiblih of the
Faith.One of the problems met during this period, which might have proved very costly, was that of obtaining an adequate water supply to meet the needs of construction.
However, in consultation with the Public Works Department and with the aid of the Geological Department in ascertaining the best site, it was decided to sink a bore hole at the lowest point on the Temple property and to pump the water, if found, up the hill into a tank.
On October 20, 1957, the foundations contract between the Trustees of the land and Messrs. Amar Singh Nandhra, Contractors, was signed. It was estimated that three months would be required for completion of the foundations. At virtually the same time the contract with Messrs.
Mowlem Construction Companyfor the water borehole was signed. On October 22, work on both contracts had commenced.
It is significant and consoling to realize that the last message to reach our beloved Guardian from the Central and East Mrica Regional Assembly before his passing, carried the news he had longed for so many months to hear. "Joyful greetings birthday Bib. Temple site levelled.
Building contractor chosen corn-rnencing within week.
Contract water borehole signed."The very last words our beloved Guardian directed to the believers in this Region were: "Delighted contract Temple. Loving appreciation.
Shoghi." (Dated October 31, 1957). Four days later he passed to the Abh~ Kingdom.
As work on the foundations commenced, four members of the Central and East
African Regional Assemblyflew to London for the funeral of the beloved Guardian.
During their stay in England, these members were able to meet with Mr. Remey and discuss several modifications proposed by the architect and tentatively agreed up on. In addition to the two roofs being constructed of reinforced concrete, the placing of the wall about midway between the two outermost sets of columns, and the substitution of colored windows for the louvres, it was agreed that the floor of the auditorium could be raised six inches as added protection against rain and that a slight widening of the steps would add to the beauty of the building.
Towards the end of November 1957 the cheering news was received that the borehole was gushing 500 gallons of clear, pure water per hour at a depth of only 137 feet. Immediately steps were taken to lift the water 140 feet to the crest of the hill and into a tank. Erisha Kiwanuka generously arranged for the pump and pipe to be purchased at a much reduced cost from the firm by which he was employed.
The Temple contractors constructed a small pumphouse to shelter the engine.
Further good news in early December was a report from the resident architect that the contractor, Amar Singli Nandlira, was showing great zeal and enthusiasm for the project
Page 710and that the foundations were progressing more quickly than was anticipated.
The concrete for the foundations was being poured, and the steel rods were in place.
The fact that the foundations were being laid six inches deeper than called for in the specifications was a sign of Mr. Singh's admirable attitude.
In December, also, Mr. and Mrs. Rex Collison, pioneers from America, were chosen to be caretakers of the Temple, and modifications were made to the plans of the caretaker's house.
THE FOUNDATION STONE ISOn Sunday, January 26,1958, in conjunction with the
Intercontinental Conferencecalled for by the beloved Guardian in his last Message to the Bahá'í World, almost a thousand believers gathered for the ceremony of laying the foundation stone of the Mother Temple of Africa. After prayers in many tongues had been said, Abdu'l-Bahá Ri~-~iyyih Kh~nurn, the special representative of Shoghi Effendi, and M'as~ Banini, the first Hand of the Cause in Africa, placed in the foundations the sacred gift of the Guardian. The report of this historic occasion by the National Spiritual Assembly of East and Central Africa best conveys the spirit that moved all those privileged to be present: "On the afternoon of the fourth day, a long line of private cars and taxis, followed by fourteen huge buses, wound its way into the lush green countryside surrounding Kampala and up the lower slopes of 'our hill', Kikaya Hill, where our Mashriqu'l-Adhkar is being constructed, and where we witnessed, under the heat of a blazing sun, the laying of the foundation stone, beneath which Abdu'l-Bahá Rfl~ffyyih Kh&nnm and Hand of the Cause Mtis~ Ban~nf lovingly placed the silver box containing the sacred earth from the Shrine of Bahá'u'lláh, and the wooden box containing a piece of the plaster from the Prison Fortress of M~h-Kh, where the Elcssed EM) had been incarcerated.
The foundation stone, shielding its precious treasures, will ultimately lie under the wall on that side of the Temple facing out across a gassy valley towards the Qiblili of the IBahá'í world � 'Akka.
"Thus, this Africa of ours and its Mother Temple are forever spiritually linked to the World Center and the Cradle of our Faith. In the morning, we had heard the story of the purchase of the land, the design and construction of the Mother Temple, and the appeals for its successful completion.
In the afternoon, at theRA~ifyyih Kh6num told us how she had found a number of small, handsewn silk bags made by the Greatest Holy Leaf herself, and how the beloved Guardian had been pleased and had instructed that the sacred earth for our Temple should be placed in one such bag. The Hand of the Cause, Mfis& BanAni, explained that this plaster was from the ceiling of the cell in which the Holy B&b had revealed His Book of the Covenant and His Laws.
"Each of these treasured dusts was carefully protected from the ravages of time.
The earth in its small bag was placed first in a glass container, then in a silver box. The plaster, in its wooden box, was sealed in an outer container of metal. The vault itself was lined with two handwoven Persian silk scarves."
Early in January 1958, the resident architect conveyed the discouraging news that a major error had been made by the consulting engineers when calculating the amount of reinforcing steel to be introduced into the concrete of the foundations.
The error, however, was only a prelude to the even more catastrophic liquidation of that same engineering firm a few weeks later.
As this firm proved to have been the only company in East Africa capable of undertaking the planned prestressed steel dome for the Temple, much delay in the construction work resulted. New types of dome construction had to be investigated; and the original foundations, which had been completed in mid-January, were re-dug and expensive corrections made through the addition of a considerable portion of steel and concrete to give the foundations the required strength for support of columns and dome. These corrections were completed by mid-April 1958. Simultaneously, the final survey of the land was undertaken, the drawings for the second stage in the construction work were completed by the resident architect, being finished in late May, and the second contract was placed for all the reinforced concrete work except the dome, including the pillars,
Page 711roofs, the wall of the lower rotunda, and the cornices, plus the electrical conduits.
It was estimated that four to six months would be required for completion of the contract.
It was at this period that the difficult problem of acoustics was first discussed, and a decision was made by the resident architect to seek the advice of an expert in Britain. The number of seats and the interior furnishings were discussed in relation to this problem.
About this time, a preliminary report was received from the Kenya landscape expert, Major H. B. Sharpe, suggesting a general plan for the gardens to surround the Temple. To quote briefly: "This frame (of garden around the Temple) should be simple, serene, and dignified, and should be mostly of the green of grass and trees, with a judicious admixture of flowers falling out and away down the slopes of the hill ... The steps leading into it (the Temple) will be flanked with white-flowered, sweet-scented shrubs, such as gardenias and brun-felsia. The Temple must be completely encircled by a wide lawn, falling so slightly.
to a low stone wall fifteen inches high. Below the wall cypresses will tower into the sky and below them will be avenues ... of flowering trees and shrubs and here and there trees for shade.
All bare ground will be grassed."Full implementation of this plan, it was realized, would have to await future contributions by the believers.
In consequence of the liquidation of the original firm of consulting engineers in February 1958, it became necessary to choose a completely new type of dome construction. In June, after many weeks of investigation and consultation, it was finally decided to construct a steel-reinforced concrete dome to be cast in sine. Messrs. Reinforcing
Steel Company Limitedwere appointed as consulting engineers to make the drawings of the dome and to provide the steel for it. The problems to be faced in planning and constructing the dome and in deciding the type of finish to be used on it were unique.
As far as was known by the resident architect, this type of nine-sided dome without ribs had never before been built. In East Africa the engineers and equipment for the prestressed steel and concrete dome, which would have been preferable, were not then to be found. The hills of Kampala have peculiar climatic conditions. At times almost horizontal driving rains deluge the countryside to the accompaniment of chill, high winds; and at other times the direct rays of the noonday sun create fiercely high temperatures. It would be difficult to construct the outer dome scaffolding and even more difficult to choose a finish which could withstand the ravages of time and the extremes of heat and cold.
In September 1958, the new drawings for the dome were complete. However, for a period of five months the problem of finishes was investigated, by the Hand of the Cause Ugo Giachery, with several firms in Italy, and a Persian Baha architect was approached by the Regional Assembly for information about the durability of the proposed mosaic tiles and the possibility of finding qualified craftsmen in East Africa to set them. Reports proved favourable, and mosaic tiles were agreed as the finish to be used.
In August 1958, the TempleCommittee reported that the resident architect and the consulting engineers had expressed surprise at the speed with which the contractor was progressing with the work on the second stage contract.
All the pillars had been cemented to twelve feet and the cement was to be continued to a height of eighteen feet with four pillars already completed.
In October, the RegionalBahá'í Gazette reported that the Mashriqu'l-Adhkar could now be seen from many parts of Kampala.
In the December RegionalBahá'í Gazette, it was mentioned that the final drawings for the Temple had been submitted to the Uganda government protectorate agent and the district medical officer for approval. The second roof of the Temple was nearing completion, concrete having been poured into eight of the nine sections.
The steel reinforcement for the center pillars had been erected to a height of some fifty feet.
"The dome, structurally designed in the form of a steel basket which carries the concrete, consists of six-inch reinforced concrete at the springing, or base of the dome, diminishing to a thickness of four inches at the top. The dome is being cast in situ, with about a threefoot depth of well-tainped concrete laid at a time.
As each threefoot section hardens, the next section is poured so that the whole structure is self-supporting as it goes up.
Page 712The superstructure and dome of the Temple, as well as the lantern, were well advanced by September 1959, as shown in the above photograph.
Concealed electrical conduits have been installed throughout for lighting when electricity is available."
The resident architect estimated, with the reservation that unexpected delays might lie ahead, that the Mashriqu'l-Adhkar would be completed by
RiQv&n 1960. The Regional Assemblyconsulted the Hands of the Cause in the Holy Land about the dedication ceremonies, anticipating that as soon as the interior of the building was ready for public worship, the dedication date would be set.
The diameter of the dome at its base is forty-four feet. The diameter of the interior floor is eighty-four feet with a circumference of 265 feet, providing 5,550 square feet of floor space.
The interior seating capacity is over four hundred.
It was said by the resident architects before the construction work commenced that the Kampala Ma~hriqu'1-A4hk6x would be, when finished, by far the highest building in East Africa. From ground level to the tip of the spire on the lantern it is 124 feet.
ISOBEL SABRIworld news completion dedication Mother Temple Africa, marking significant milestone development institutions Faith that richly blessed continent.
"Memorable dedication ceremony attended Abdu'l-Bahá RiWyyih KhAnum and nearly five hundred believers representing nineteen countries. Presence more than thousand visitors inaugural service public worship wide publicity press radio attest growing recognition importance African Bahá'í community.
"Urge friends everywhere join prayers thanksgiving attainment this cherished goal beloved Guardian's plan. Airmail message all
National Assemblies."(signed) HANDSFAITH Over 450 Baha from eleven territories of Africa and eight other countries of the world gathered in Kampala, Uganda, on the weekend of January 13 � 16, 1961, to hear beloved
Abdu'l-Bahá RP1~iyyihKh~num dedicate the newly-completed Mother Temple of Africa, to attend a special Africa teaching conference, and to welcome the many who came to the House of Worship for the public inaugural service.
The construction of theHe had himself expressed the significance of its construction in a cablegram addressed to the flahd'i world in August of 1955: "Undeterred by the obstacles placed in the path of the crusaders of Bahá'u'lláh, the historic decision has been arrived at to raise the Mother Temple of Africa in the city of Kampala, situated in its heart and constituting a supreme consolation to the masses of oppressed valiant brethren in the cradle of the Faith befitting recognition will, moreover, have been accorded the marvelous expansion of the Faith and the amazing multiplication of its administrative institutions throughout this continent, a continent fully deserving of a house of worship wherein the spirit of an unconquerable faith can dwell, within whose walls the African adherents of the Faith of Bahá'u'lláh can congregate, and from which anthems of praise glor fying the Most Great Name can ascend to the concourse of the
Abha Kingdom."The Guardian himself helped to conceive the design of the Temple and painstakingly guided the preparation of the original drawings of the building. He pledged two-fifths of the sum required for its erection.
He sent sacred earth from the innermost Shrine of Bahá'u'lláh and plaster from the prison fortress of Mdh-Kh to be placed in its foundations. For the dedication he had put aside as his gift to the Temple, a Persian carpet sanctified by service in the Most Holy Shrine.
That gloriously cloudless day in January when the believers gathered to dedicate the Mashriqu'l-Adhkar could oniy have been more perfect through the knowledge that he was in the Holy Land rejoicing too in the fruition of this much-cherished project.
Is it possible to visualize a building which seems to have grown out of the very land on which it stands? Perhaps not, but the harmony of the Mashriqu'l-Adhkar of Africa with the natural world in which it stands makes it seem as though it had somehow emerged from the virgin landscape rather than having been added to it. The simplicity, dignity and beauty of the design, the soft green of dome and roofs, the sand tones of the outer walls, the coarse texture of its finish � all blend in perfect accord with the ironstone soil, the dry savanna grasses and the tropical green of bush and tree.
From the inside, the Temple seems almost part of the outdoor world. The dome is an unusual, indescribable blue; the walls of the drum are white and the lower walls and columns are soft green. The windows and grilles are green and amber. When the nine great doors are open, the interior colors seem to melt into the hues of the sundrenched fields, hills, clouds, and sky outside. The entire effect is of oneness with the untouched world of nature as God created it.
Saturday morning, January14, was the time schedukd for the dedication of the Mashriqu'1-Adbk6r a service attended by the
Page 714Bahá'ís of many races and nationalities proceeding to the Mother Temple of Africa for the Service of Dedication, January 14, 1961.
Bahá'ís only. The believers were ready for their buses at 8:30 am, and were transported to the bus park at the foot of Kikaya I-Till from where they walked up its slopes to the House of Worship on the crest. It was a cloudless tropical morning, cooled by a gentle breeze from the lake. The beautiful flowering bougainvillea (red, orange, yellow, mauve, purple, pink and white) splashing down the slopes of the hill along each of the nine great gardens which ray out from each door of the Temple, was brilliant in the morning sunlight.
For the first time, full almost to capacity with the beloved friends, it could truly be said that the House of Worship was complete. The previous afternoon the beautiful red and white Persian aisle carpets had been laid. A very large and exquisite Persian carpet covered the entire floor inside the door facing towards 'Akka where the readers would stand. Two additional Persian carpets flanked it to the right and left.
All these carpets were gifts from the Persian Bahá'í friends.
On the inside of the door opening toward the Qiblih,
Abdu'l-Bahá Ri~iiyyihhad personally supervised the hanging of' the Persian carpet from the Shrine of Bahá'u'lláh, the gift of our beloved Guardian.
The eighteen iron flower stands placed between the pillars and the table on which stood the silver vases sent by the Hands in the Holy Land had been lovingly arranged with beautiful flowers, the hues of which toned perfectly with the amber and green shades of the windows and grilles.
Arnatu'J-Bah~ RiMgyyihKh~num rose to speak the first word of worship in the Mother Temple of Africa. A moving program of prayers followed in Persian, Arabic, Ateso, Luganda, Swahili, Lubukusu, Acholi and English. Abdu'l-Bahá RLi1~iyyih Kh~num arranged the sacred portraits of His Holiness Bahá'u'lláh and His Holiness the B~b on the table before the believers who filed slowly past, first to be anointed with fragrant attar of rose by Ri~iyyih ~h~num and then to view in reverence the countenances of the Twin Manifestations of our age.
From viewing the hoiy portraits the believers filed out of the House of Worship to assemble on the steps for the official photographs.
Page 715Hand of the Cause Abdu'l-Bahá Rtilyiyyih KliAnum, officially opening the Mashriqu'l-Adhkar to public worship, January 15, 1961.
After this glorious morning, so filled for all of us, but particularly so for the beloved African friends, with feelings of gratitude, joy, and pride, Abdu'l-Bahá Rtibiyyih KIAnum joined the African believers at their hostel for lunch and informal conversation.
Preparations for the public inaugural service of the Mashriqu'1-A4~k& involved widespread publicity for the Faith, plus the dispatch of approximately 600 invitation cards to numerous people of high standing in the governmental, religious, professional and commercial life of the Uganda community � including representatives of all races, creeds and nationalities.
The Governor of Ugandaaccepted an invitation to attend this service, but was unable to do so owing to his absence in London; the Resident of Buganda was his official representative. Prince Henry Kalemera represented his brother, His Highness the Kabaka (King) of
Buganda. The African MayorFor several weeks prior to the dedication, selected quotations from the Bahá'í Holy Writings had appeared almost daily in the Uganda Argus, Kampala's leading English daily paper. Early in January, an announcement about the nature of the Temple and its forthcoming dedication had been broadcast on the Uganda Radio, and a detailed article, with a hrge and beautiful photograph of the Temple, had appeared in both English and vernacular papers. On the day of the dedication, a special eight-page supplement, containing five long articles about the Temple and the Faith and numerous pictures, including two aerial photographs, was published by the Uganda Argus. Every believer at the conference received a copy of this supplement. Following the public inaugural service, an article appeared in the editorial section of the paper, together with a picture of the choir singing during the service. Three window displays were arranged in Kampala shops.
Page 716Ovex 900 Bahá'ís from all over Africa, Europe, America, Persia and India were gathered in Kampala for the joyous occasion which took place on January 14, 1961.
Page 717PUBLIC DEDICATION OF THE FIRST BAHÁ'Í HOUSE OF WORSHIP IN
AFRICAA large audience overflowed the new Temple as it was officially opened on January 15, 1961. Seated in the front row left to right: The Chairman of the National Spiritual Assembly of the Bahá'ís of Central and East Africa, Mr. 'Au NaibjavAnf; the Resident of Buganda officially representing the Governor of Uganda; Hand of the Cause Abdu'l-Bahá Rfibii KliAnum; Prince Henry, officially representing the Kabaka of Buganda, Mutesa III, who is one of the four rulers of Uganda; a sister of the Kabaka.
This excellent and widespread publicity marks the first extensive effort to have the Faith known and understood in East Africa.
In addition to the Uganda publicity, an international news release with a photograph of the completed building was sent to all parts of Africa and the Baha world.
Approximately 1500 people, including some 500 Baha'is, attended the public inaugural service on Sunday afternoon, January 15, at 3:30 p.m. The Kampala police were on hand to handle the buses and the traffic to the crest of the hill.
It was a bright, hot afternoon, reminiscent of the day almost exactly three years earlier when the foundation stone had been laid. Approximately 800 people were seated inside the auditorium of the Mashriqu'l-Adhkar.
The numerous additional chairs, placed on the veranda facing in at each open doorway, were full. Many more people either stood on the veranda or sat in chairs situated on one of the garden rays, served by a microphone.
The atmosphere was one of interest, wonder, and almost tangibly growing respect for the Faith.
The choir, composed of some of Kampala's finest singers, including four Baha'is, had both European and African members.
Three of the choral selections were written by the American
Bahá'í musician DanielJordan � one, a solo selection beautifully sung by Mrs. Lois Hainswortb, pioneer to
Uganda.Prayers of Bahá'u'lláh and 'Abdu'l-Bahá, psalms and hymns, sung by an a cappeila choir contributed greatly to the beauty and solemnity of the inaugural service.
The program for the service included the inaugural words of Arnatu'1-Bah& RP~fyyih Khanurn, excerpts from the Old and New Testaments and the Qur'an, plus a number of prayers and readings from the Baha Holy Writings in Arabic, Persian, Ateso, Swahili, Acholi,
Luganda and English.Following the inaugural service, the representative of the Governor, the Kabaka of Buganda, and the Mayor of Kampala had tea with Abdu'l-Bahá R4iiyyih KMnurn and several members of the National Spiritual Assembly in the Kikaya Hill home of Mr. and Mrs. Rex Collison, caretakers at the Mashriqu'l-Adhkar.
On Monday afternoon, a public meeting was held in the new Kampala Cultural Centre. The speakers were
Abdu'l-Bahá Rhlpiyyih Kh~nurnand Mr. Amoz Gibson, member of the American National Assembly. Mr. David Hofman, of the British National Assembly was the chairman. The theme, "Bahá'í � A World Faith," was excellently handled by the speakers, and numerous questions followed from the approximately 400 representatives of all races who attended.
That same evening the resident architect for the Temple, the quantity surveyor, the contractor and the supervising foreman were invited to a reception and dinner attended by the Hands of the Cause and Auxiliary Board, National
Assembly and Temple Committeemembers. Arnatu'1-Bah& Rti1~iyyih Kb~nurn personally thanked those responsible for the construction of the Temple for their fine work and cooperation.
The architect and quantity surveyor responded, stressing their own pleasure in the building itself and in their association with the National Assembly and the Temple Committee.
For the thousands of African Bahá'ís who had longed, with pride in their hearts, for the day of its completion, for those on the
Page 719PORTRAITS OF THE Báb AND BAHÁ'U'LLÁH SHOWN IN THE TEMPLE
After the Bahá'í Service of Dedication of the African Temple, on January 14, 1961, the believers filed past these sacred portraits, which were shown at the express request of Shoghi Effendi. Behind the taMe can be seen hanging the rug from the Tomb of Bahá'u'lláh, which was his gift to the new House of Worship.
committee and the National Assembly who had worked throughout the four years of planning and construction, for the Bahá'ís of the world who had contributed so generously for its erection, and for the revered Hands of the Cause for whom it represented another great goal won within our beloved Guardian's Spiritual Crusade this dedication weekend had been a time of rejoicing and fulfillment. Over the "dark continent" now, the light of Bahá'u'lláh had burst in full radiance that all might see and comprehend it. In the words of 'Abdu'l-Bahá: "The world of existence may be likened to this Temple and place of worship; for lust as the external world is a place where the people of all races and colors, varying faiths, denominations and conditions come together, lust as they are submerged in the same sea of divine favors, so likewise a/I may meet under the dome of the Mashriqu'l-Adhkar and adore one God in the same spirit of truth, for the ages of darkness have passed away, and the century of light has come."
ISOI3EL SABRI"The influence that this Mother Temple of the whole Pacific area will exert when constructed, is incalculable and mysterious."
Shoghi Effendi through his secretary July 19, 1957.
Page 721THE CONSTRUCTION OF THE MOTHER TEMPLE OF THE PACIFIC
THE announcement in the Guardian's convention message to the Bahá'í world at Ridvan 1953, that Australia was to purchase a Temple site in Sydney was a most unexpected surprise and generated a spiritual quickening in the Australian community.
Following Convention,community began the search for a suitable location and the Temple Site Committee, later appointed by the National Spiritual Assembly, held its inaugural meeting on October 1, and continued this investigation. The Temple site was to be, not in the inner part of the city of Sydney, but within the metropolitan area which covers several hundred square miles. The ideal site was envisaged as an elevated position overlooking the water.
The search was widespread, long and arduous. Finally it was confined to a few areas on the north side of the harbor and city.
Early in 1954, the Guardian advised the National Spiritual Assembly that he would like to see a site purchased by March 21, and that two to three acres would suffice as a beginning.
Spurted on by this directive the committee decided upon an elevated area in North Bahá'u'lláh, nine miles from the centre of the city, overlooking both sea and harbor. It consisted of just over two acres and by March 21 was bought for �2,000.
The joy of the friends was quickly dimmed when on March 25 the committee was advised that the Education Department wanted a portion of the land and that the
Warringali Shire Councilwanted the rest of the property for town planning.
As there was no way of retaining the property the National Spiritual Assembly sold the land for �2,500, thus adding to the Temple Site Fund which had been opened by the Guardian's personal donation of $3,000.
Further search by the committee daring the following year resulted in the inspection of a property at Ingleside on the Mona Vale Road which, in November 1955, the committee recommended for purchase. This property was just over seven acres, on a hill 700 feet high, three miles from and overlooking the ocean and nineteen miles from the centre of the city.
Efforts to have the land subdivided were fruitless and the National Assembly finally secured the whole block for �5,500.
With a Temple site purchased, the friends settled down to carrying out teaching plans. Little did they suspect that the Guardian, instructing the National Spiritual Assembly to observe strict secrecy, had already directed them to submit a design for a Temple.
The Assembly was fully aware of the risks in holding an architectural competition and decided to secure the services of a reliable architect, Mr. J. Brogan, of Sydney, who submitted designs and sketches.
Shoghi Effendi then forwarded a basic design for a brick structure drawn up by Charles Mason Remey, for the Assembly to follow. The Guardian was advised that as special bricks would have to be made and as their use would require skilled tradesmen not readily available in Australia, such a building would cost more than a concrete structure.
Permission was therefore asked to build in concrete and to add circular steps to the design. This request was granted by Shoghi Effendi with instructions to retain the original proportions of the dome, to use steel-reinforced concrete, that the seating capacity should be for five hundred people and that amenities be kept to a minimum. When the cost estimate for this structure was given as �210,000 (Australian), the Guardian replied that the Temple must not exceed
Page 722CONSTRUCTION OF BAHÁ'Í TEMPLE, SYDNEY, AUSTRALIA Position of outer and inner walls, 1958.
Australian Bahá'ís gathered for their annual convention, Sydney, May 1959, visit the Temple.
Page 723�120,000 sterling (150,000 Australian) and that the architect should reduce the size of the building to keep within this limit.
Convinced of the architect's opinion that a smaller structure would fail to do justice to the setting, the National Assembly allowed him to retain the original size on his assurance that a more austere finish, in addition to taking full advantage of the repetitive nature of the building, would allow the cost to be kept within the limit of � 150,000 (Australian).
A Temple Construction Committeewas appointed in April 1957, by which time the area had been cleared and visited by the friends attending the annual Baha convention. During the convention the Guardian's message informed the friends that a Temple was to be built and the amazed delegates and friends were shown the design to be used.
By October 1957, the contract for the building had been drawn up.
This Temple is a monumental building made of steel-reinforced concrete, majestically situated upon a hilltop overlooking the surrounding countryside, at this time in bushlaind setting remote from built-up areas. It is a beautifully proportioned, quartz-encrusted edifice crowning the eastern shore of Australia; its plain exterior is relieved by the delicate tracery of door and window ornamentation, by the IThehe (lantern) topped dome, and by the terminal ornaments on pylons and columns. The building will be set upon nine concentric steps and its doors will be surrounded by nineteen glass-studded cement panels.
The exterior finish of opaque quartz, decided upon as the most suitable material for the Temple, was new to Australia and presented problems both regarding its availability and use.
The search for this material eventually led to the Museum of Natural History where much interest was aroused. Good deposits of quartz were located near Tamworth, N. S. W. and arrangements were made for crushing the stone so that adequate material was assured and the work could begin. Several months of experiments were necessary to obtain satisfactory methods of using the aggregate.
The method finally used was to take the sections of the outer formwork, place them horizontally and spread a layer of aggregate on the inner surface, after which two inches of waterproofed white cement was poured onto the aggregate.
The forms with the aggregate attached were then mounted and when the walls were poured, the aggregate slabs became an integral part of the structure. This method was used for the entire structure with the exception of the dome.
The original plan of using prestressed concrete ribs for the dome was found impracticable due to the difficulty of lifting such heavy structures without damaging the lower facing.
It was then decided to erect light steel ribs attached at the top to a steel ring eight feet in diameter which would support the lantern, and to pour the ribs in position.
A dome section was made on the ground on which to correctly curve the reinforcing steel for the dome panels. When in place this steel grid xviii have a light hessian covering attached, upon which the cement will be blown with a cement gun. This type of finish allows for thin but extremely strong concrete without the use of intricate formwork.
The fkche (lantern) fifteen feet six inches high and eight feet in diameter, which crowns the dome, is planned as a structure of light metal. It is proposed to lift this into position by helicopter. When in place it will have added to it the nine quartz panels to be fixed on the lower portion.
Fibre glass moulds were prepared by a special craftsman for the purpose of pouring on the site the nine domes which crown the pylons, the nine ten-foot pillars which top the columns around the base of the dome, the sections for doors and windows as well as the gallery balustrade. These castings will be made in fine quartz aggregate and white cement. The cornices on the lower facing and at the base of the dome are made of this material, using fibre glass moulds, to give a marble-like finish.
The hollow ring-beam (its cavity being used for water storage) which supports the dome, is in turn supported by nine columns forming part of the second story facing and by nine inner steel columns rising from the auditorium floor. These steel columns are eventually to be encased in terra-cotta or other suitable material.
All glass used in the precast sections for windows and doors will be three-quarter inch clear glass set directly into the concrete. Interior coloring is planned as a light green
Page 724The aluminium lantern of the dome, weighing about 800 pounds, was lowered into position in two sections by helicopter on April 27, 1960.
Page 725finish applied with a cement gun. Green terrazzo material has been proposed for the Temple steps while the auditorium itself is to be floored with material composed of riverbed gravel. At the time of the Intercontinental Bahá'í Conference in Sydney, a small bag of earth from the inner Shrine of the resting place of Bahá'u'lláh, and a piece of plaster from the room of the Báb in MAh-Kti were placed in the floor over the central pillar of the foundation by Hands of the Cause of God Charles Mason Rerney and Clara Dunn. A bronze plaque marking the spot and commemorating the occasion is to be placed in the auditoYjum floor.
On approaching the Temple one will see a nine-sided building set upon nine concentric steps, with first and second stories in perpendicular line, the doors flanked by massive pylons, and the lantern-topped dome with its ring of ornamental pillars.
At night floodlights from the grounds will illuminate the structure. Within five of the pylons are the stairs leading from the foundation floor to the gallery level. The auditorium is to seat three hundred while the gallery is capable of seating more than three hundred. The seats in the auditorium below the dome are to face the World Centre of the IBahá'í
Faith.It is note%rthy that while this Temple is smaller than the Wilmette Temple, it is of the same general proportion. Wilmette is 202 feet at the base and 191 feet high; Sydney is 124 feet at the base and 130 feet high.
The area of the site chosen for building operations was cleared in April 1957, and the excavation for the foundations was completed late in the year.
Foundation blocks and cement footing for the retaining walls were poured by December. Brick retaining walls were built to the level of the auditorium floor, and by April 1958, one third of the floor had been poured. It was at this stage that the holy relics were placed in the foundations. Completion of the main floor was followed by the erection of a central cement hoist and nine hollow sixty-foot steel columns which were braced to support the hoist and which were ultimately to be heightened to eighty feet to form the inner supports
Page 726of the ring-beam girder beneath the dome. Air shafts in the main columns run from the basement to their vents in the gallery roof to provide natural ventilation.
Sections for the outer wails were prepared for erection and these were lifted by travelling crane into position on the Temple floor. By the end of 1958, the first lift had been completed to the gallery floor. The second lift raised the outer wall to the level of the gallery roof, and with the completion of the gallery roof, half the work had been accomplished. From this point the area of operations was reduced to a single wall of the Temple and the diameter of the second story was only fifty-five feet.
The removal of all formwork to the top of the gallery revealed the massive construction of the building and the spaciousness of the gallery and also began to reveal some of the future glory of the rough quartz finish.
NOEL WALKER"At 1:00 o'clock on March 22, 1958, in three omnibuses and a fleet of cars, the believers set out for the Temple site at Mona Vale, some twenty-two miles from the city. Here on a hilltop 700 feet high, from which can be seen the city and its surroundings for some thirty miles in all directions, in an indescribable atmosphere of love and amity, more than 250 people including many members of the general public, watched the Foundation
Ceremony."With prayers of gratitude for the great blessing of having this Mother Temple of the Pacific constructed here in Australia, Mr. Mason Remey placed in a specially prepared position, the small silver casket containing a portion of the earth from the Most Holy Shrine, and dear Mother Dunn placed with it a similar casket containing a piece of plaster from the flAb's cell in the fortress of MTh-KP. These were then sealed in with concrete and thus, in a position which will be directly under the center of the dome, the Australian House of Worship will forever contain these precious links with the two foremost Figures of the Faith."
U. S. BAHÁ'Í NEWSBahá'ís from all over the world were present on this historic occasion.
Page 727presence Abdu'l-Bahá Rfi~iyyih KMnum representatives twenty countries Baha World Community. Historic occasion marks attainment second stage beloved Guardian's threefold enterprise designed establish first sacred
Houses Worship Africancontinent Australasia Europe. Call upon friends everywhere join prayers praise thanksgiving Bahá'u'lláh highly significant victory.
Airmail message Hands NationalIn the weeks preceding the dedication, the friends from overseas had gradually been assembling; then those nearer at hand moved toward the Mashriqu'I-A~lik~r for this historic event, like birds who have heard their horning call. There came to mind a favorite prayer of our beloved pioneer and Hand of the Cause Clara Dunn: .... 'Neath the shade of Thy protecting wings let me nestle."
Abdu'l-Bahá RP1~yyihKh~nurn, upon her arrival in Sydney, was given a mayoral reception by the Lord Mayor. The official program commenced on the afternoon of Thursday, September 14, when the National Assembly was "at borne" to enable the Press to meet the overseas visitors.
That evening Hand of thepresided at a reception held at the Uatatn'1-Quds.
Following devotions and his address of welcome, international visitors were presented, messages were read and the roll of believers called country by country. Present were representatives from Israel, the British Isles, the United States, Japan,
New Zealand, the SolomonIslands, New Guinea, Singapore, Fiji, Portuguese Timor, Iran, Arabia, Tahiti, Indonesia, the New Hebrides, Samoa, PAkistAn, Italy, New Caledonia and Tasmania.
Miss Jessie Revell, member of the International Bahá'í Council, spoke informally of her memories of the beloved Guardian and of some of his statements about the Antipodes. She recounted how his leadership and planning had been responsible for the construction of the Australian House of Worship.
It was heartwarming to mingle with and welcome the visiting believers.
Australia has been a country of one language, and to entertain during the dedication period IBah&i visitors for whom an interpreter was needed proved a truly deepening experience for the Australian believers.
Hearts swelled with love and thanksgiving when the first full-blood Australian aboriginal Bahá'í was welcomed.
"Uncle" Fred Murray said, "I joined the Faith two months ago and when I saw the Temple, the tears came to my eyes. Dear friends, yes, I would like to see my friends, my colored people, join this Faith."
September 16, 1961, was the time scheduled for the dedication of the Mashriqu'l-Adhkar in a service attended by I3ahA'fs only. The believers were ready for their buses at noon and were transported the twenty-two miles from the Iffazfratu'1-Quds to the Temple. Many of the friends were seeing it for the first time and were overwhelmed by the beauty of the experience.
Like the opal which is mined from the heart ofis unchanging yet never the same. When the skies are blue the facets of the crushed quartz which encrusts the waiTh sparkle in the sunlight, and we see a building of dazzling white.
On other days it is a soft pearly gray, and the six turquoise stars on each of the wrought-iron doors glow with a peacock brightness.
As the moment for the dedication approached, the sky was veiled with clouds and the Temple color was a creamy white. From within, looking through the glass which is set in the lacy framework and the wrought iron of the doors, the believers could see a strong wind arise and sweep through the surrounding bushland, just as the breezes of thanksgiving and dedication were at that moment sweeping through their own hearts.
Loving hands had adorned the Temple with exquisite carpets, gifts from Persian believers, flowers and growing plants. On the door opening toward the Qiblili was hung the green
Page 728Hand of the Cause Arnatu'1-Bah~ Rii~biyyih Kh~num dedicating the Australian Ma~liriqu'1-A~ihk~r, September 16, 1961.
Page 729silk carpet from the Most Holy Shrine, made infinitely more precious by the signs of service upon it. This carpet was one of those specially set aside by the beloved Guardian as gifts to the Temples. Two beautiful large spherical vases of chased silver, gifts from the Hands in the Holy Land, held long curling sprays of orchids.
Finally the moment came when Abdu'l-Bahá RiThiyyih Kh~inum rose and addressed the assembled believers in these words:
"Beloved Friends:"To the glory of Bahá'u'lláh I dedicate this sacred fane, this blessed Mother Ternp~e of the Antipodes.
On this memorable occasion our hearts turn to our beloved Guardian, Shoghi Effendi, in infinite love and gratitude.
"This Mashriqu'l-Adhkarwas initiated by him, its design chosen by him, its site approved by him. The Sacred Dust from the inner Shrine of the Founder of our Faith was placed in its foundation as his gift, according to his instructions and at the time set by him. Its completion as the fourth House of Worship of this world-encircling Faith is surely the consummation of the high hopes he cherished for this part of the globe, so dear to his heart, and cannot but signalize the opening of a period of extraordinary expansion of the Cause of God throughout the entire Pacific and South East Asian area. In more ways than one this Temple is Shoghi Effendi's gift: he contributed 1ibera~1y to its erection; in answer to his appeals, and following his example, the Bahá'ís of East and West rallied to its support; he spurred on the efforts of the National Spiritual Assembly responsible for its erection, and every evidence of progress in their great undertaking met with his warm appreciation, his loving encouragement.
"Now today, nineteen months before the close of our glorious Crusade, this beautiful Temple opens her heart to the people of Australasia and bids men of all creeds, all colors, all nations and all classes to enter her doors and join the followers of Bahá'u'lláh in worship of the one true God, in a Temple dedicated to three fundamental verities animating and underlying the Bahá'í Faith � the unity of God, the unity of His Prophets, the unity of mankind.
'Even though our beloved Guardian is no longer in this physical world, I can greet and welcome you in his name and invite you to share the words recorded in the sacred Scriptures, which we know are the repositories of all the fundamental truths revealed by God in various ages for the guidance and salvation of mankind.
"I request you to rise while I read these words of prayer revealed by Bahá'u'lláh and chosen by the Guardian himself."
0 God, Who art the Author of all Manifestations, the Source of all Sources, the FountainHead of all Revelations, and the WellSpring of ailLights!
I testify that by Thy Name the heaven of understanding hath been adorned, and the ocean of utterance hath surged, and the dispensations of Thy providence have been promulgated umnto the folio weis of all religions Lauded and glorified art
Thou, 0 Lord my God! Thouart He Who Jiom everlasting hath been clothed with majesty, with authority and power, and will continue unto everlasting to be arrayed with honour, with strength and glory.
The learned, one and all, stand aghast before the signs and tokens of Thy handiwork, while the wise find themselves, without exception, impotent to unravel the mystery of Them Who are the Manifestations of Thy might and power.
Every man of insight hath confessed his powerlessness to scale the heights of Thy knowledge, and every man of learning hail?
acknowledged his failure to fathom the nature ofHaving barred the way that leadeth unto Thee, Thou liast, by virtue of Tliine authority and through the potency of Thy will, called into being Them Who are the Manifestations of Thy Self, and hast entrusted Them with Thy message unto Thy people, and caused Them to become the DaySprings of Thine inspiration, the Exponents of Thy Revelation, the
Treasuries of Thy Knowkdgeand the Repositories of Thy Faith, that all men may, through Them, turn tJieir faces towards Thee, and may draw nigh unto the kingdom of Thy Revelation and the heaven of Thy grace.
I beseech Thee, therefcre, by Thyself and by Them, to send down, from the right hand of the throne of Thy grace, upon alZ that dwell on earth, that which shall wash them from the stain of their trespasses against Thee, and cause them to become wholly devoted to Thy Self, 0 Thou in Whose hand is the source of alL gifts, that they may all arise to serve Thy Cause, and may detach themselves entirely
Page 730Publicity in the Australian press relating to the first Bahá'í Temple of the Pacific area, completed in 1961.
Page 732Those sanctified moments will live long in the memory of over 300 Baha who were present.
After the short service Rtt~iyyih KMnum placed upon the draped table, which was scattered with white camellias, the portraits of His
Holiness Bahá'u'lláhand His Holiness the flAb. After being anointed with attar of rose brought from the Holy Land, the believers filed past, privileged to gaze upon the likenesses of these Purest Gifts of
God.Temple steps just as a light misty rain began to fall, but it dampened no spirits, and served perfectly to refresh the strong little cypress tree which was then planted by Rffi~yyih Kh4num in the grounds, in the direction of the
Point of Adoration.On the evening following the dedication, a public meeting was held in the Anzac House Auditorium in Sydney. Here Rh~iyyih KIM-num addressed an attentive audience of over 350, her subject being "Baha Faith
� A World Religion."After a most inspiring talk, about half an hour was spent in an informative question period.
PUBLIC INAUGURAL SERVICES CONCLUDE CEREMONIESThe dedication ceremonies were conduded on Sunday afternoon with public inaugural services, It was necessary for special buses to run from the $a4ratu'1-Quds, as they had on the previous day.
Cars filled the parking area and ranged for long distances along the road outside the grounds as the interested public came to watch an unfoldment of the spiritual significance of the Temple.
The inaugural service commenced at 2:30 p.m. and to accommodate the large number of people was repeated at 3:45.
About 900 attended each session and a number were unable to gain admittance.
Ainatu'1-Bah& RtQiiyyihKh&num wel-corned the public with the following words:
"Friends:"It gives me great pleasure to have the privilege of welcoming you within the doors of this first
Bahá'í House of Worshipto be raised in the Antipodes, on the occasion of its inaugural service.
"This building is dedicated to the three fundamental verities animating and underlying the Bahá'í Faith: the unity of God, the unity of His Prophets and the unity of mankind.
Its doors are open to the peoples of all creeds, all races, all nations and all classes. Within its walls will be heard the prayers and sacred Scriptures of not only our own Faith, but of the other great revealed religions of the world. We believe these sacred Scriptures to be the repositories of the eternal and fundamental truths revealed by God in various ages for the guidance and salvation of all mankind.
"It is the hope of the Baha that everyone will feel free to come and pray in this Temple and share with us in its services of praise to the God we all love, to Whom we all turn in adoration and from Whom we all seek an outpouring of divine mercy and blessing on this troubled world of ours.
"I will read these Words of Bahá'u'lláh, the Author of the Baha Faith ."
(Here Rfi1~iyyih KiAnumrepeated the Words of Bahá'u'lláh which she read at the first dedication service.)
During the service choral selections were rendered by the Lindfleld A Cappella Choir, who included in their program four excerpts from the Words of Bahá'u'lláh specially set to music for the occasion.
Many hearts must have been uplifted that day, as eyes ranged from the bronze plaque in the form of a star in the center of the auditorium, covering sacred dust from the Most Holy Shrine and plaster from the Prison Fortress of MAh-K~, up the nine slender pillars soaring to the soft green of the dome, where a pale golden light seemed to reflect to the symbol of the Greatest
Name.IN his message of April 19, 1953, Shoghi Effendi, the Guardian of the Bahá'í Faith, assigned to the German Baha community the task of erecting a Temple in Frankfurt-am-Main as a goal of the Ten
Year World Crusade. Noone then would have believed that in the free democratic
Republic of West Germanysuch a task would become the goal, literally, of a crusade. Today, five years later, we begin to conceive the sublimity of this goal. We have learned that the erection of a Ma~riqu'kAdhk& is the crown of long struggle, a victory that must be achieved on the spiritual battleground.
Many items document the difficulties with which the Baha of Germany have had to struggle: In the Minutes of a meeting of the Board of Works of the city of Frankfurt-am-Main, held in October, 1953, one can read that the Bahá'í community applied for a city-owned piece of land on the Forsthaus Allee, at the corner of
Niederrader-Landstrasse;that the city of Frankfurt is unable to agree to transfer of this piece of land for the projected Temple for the same reason that the transfer of the other pieces of land previously proposed could not be made, namely, because the IBahá'í community in Frankfurt-am-Main numbers less than one hundred believers, while there are still church communities in the city whose churches cannot yet be rebuilt (after the war). It is reconimended that the Baha community seek land outside the city limits.
July 10, 1954: settlement through the National Spiritual Assembly of the Bahá'ís of Germany of bill of sale for three pieces of land in the precinct of Eschborn, having a total area of 1.7 hectares, for DM 54,000. (One hectare is about 2.5 acres.)
August 8, 1954: meeting of protest of the Protestant Church in Eschborn, supported by a trumpet chorus and priests of the Roman Catholic and Protestant churches of the whole district, accompanied by distribution and posting of pamphlets, placards with warnings, petitions with Resolution addressed to the Government, all pointing out that the erection of a Baha Temple in a community of Christians constitutes a challenge to Christianity.
August 11, 1954: refusal by the authorities of the permit for bill of sale.
October 1, 1954: first hearing by the lower court of Frankfurt-am-Main of the complaint preferred by the National Spiritual Assembly. No judgment is given. Legal advice is demanded.
July 16, 1955: choosing of the Temple design from nineteen designs presented by sixteen architects.
November 9, 1955: second hearing by the Frankfurt lower court; the Eschborn bills of sale are not approved.
July 7, 1956: hearing before the superior provincial court of the appeal of the National Spiritual Assembly. The verdict: the approval of the Eschborn bills of sale is condusively denied; further appeal to the federal court will not be allowed.
July 22, 1956: decision of the National Spiritual Assembly in favor of the Temple design submitted by Architect Teuto Rocholl of
Frankfurt.March 1, 1957: settlement of the bill of sale for over 2.1 hectares of meadowland in Diedenbergen, not far from Frankfurt, for DM 84,240.
March 23, 1957: hearing before the lower court of Ilocheim; the bills of sale of Dieden-bergen are approved by the rural court.
August, 1957: DiedenbergenOctober 29, 1957: settlement of purchase of over 2.06 hectares in the village of Langen-ham, near Frankfurt, for DM 97, 481.
Since receiving, in the spring of 1938, the mission of building the Baha Temple, there have been thirty-two pieces of land which, in turn, consisted of more single plots, with a total of seventy-seven hectares, which have been included in sales transactions.
These properties have been situated in the city precincts of Frankfurt/Main, Offenbach and Bad-Homburg, and in the rural districts of Offenbach, Hanau, Bad-Homburg and Main-Taunus. Since the first settlement of the bills of sale of July, 1954, six protest meetings are
Page 734Model of the Bahá'í Temple erected in the heart of Europe, near Frankfurt aIM.
The unusual treatment of the dome by the wellknown, young, German architect Teuto Rocholl, aroused wide interest in building circles.
known to us to have taken place in the area of Frankfurt-am-Main, of which five were conducted by the Protestant Church and one by the Catholic.
At four of these meetings representatives of the National Spiritual Assembly were able to present the interests of the Baha in the discussions.
We are finding, however, that in all the municipal cornnmnities, rural areas and govern-districts the preponderating part of the population and the majority of the administrative courts not oniy have a well-meaning attitude toward our Temple project but are also trying to lend a hand. Even the Hesse provincial government showed itself sympathetic to the project and sought to remove obstacles. Nevertheless, the churches of both Christian confessions were able to bring about denial of the permits.
Only when one is aware of the great number of approvals necessary for such a building permit, can one realize that at least one permit can always be withheld for an apparently factual reason. Simply to obtain bill of sale for purchase of a piece of property there are needed the permits of the Municipal authorities, of the Local District and of the Area Control Boards, of the Pricing Authorities, of the Office of Land Research, of the Water-regulating Office, of the Office of Underground Structures, of the Street Traffic office, of the Office for the Protection of the Countryside, of the Office for the Care of Memorials, of the
LocalRural Institution, of the Area Rural Institution, of the Farmers' Court, of the Air Traffic Board, and of the Defense Ministry.
All permits have to move through the respective channels of the local, the rural, the government districts to the federal authorities.
For every refusal, the complaint office has to be first solicited before the proper court can consider it. For every piece of property for which bills of sale have to be granted, the plans for the whole project have to be presented (tuned to the respective piece of property) for which the sectioning of the land and the plans for underground and water installations have to be worked out and displayed.
Although with all pieces of land for which we have sought permits these purely factual conditions have been fulfilled on our part, the permits were in the end denied and, in every case, after a church authority had declared itself against the building project.
It is curious that the different church representatives, as soon as our Temple project began to emerge in their area, set about calling for the refusal of the building permit with a vehemence seldom exhibited by these institutions in other matters. It appears actually � as the deacon of one district of the Protestant Church stated in a public meeting � as if the Bahá'í community represents for the Christian churches the attack of the Nuns and, centuries later, the onset of the Turks, through which the rifts in the church communities can be bridged over by the need to rally against the approach of a common enemy.
From statements made, it is to be concluded that those who seek to hinder the Temple project set their hopes on the supposition that the Baha community's financial means will not last long enough to see the struggle through to a successful end.
It cannot be denied that, not only in the arena of the permits must incredibly high amounts be spent for administrative costs, for investigation of the nature of the ground, for charts, for lawyers' and court fees, but also in the matter of cost of land. Prices in the whole area of Frankfurt-am-Main have risen exorbitantly, and the sellers, as soon as they know that the transaction concerns a building site for the Baha Temple, raise their sights considerably, at times making unmorally high demands.
While our opponents have certainly made things difficult for us they have, at the same time, drawn attention to the Faith by the collective publicity which their opposition has engendered, not only in the areas of Frankfurt and Hesse but in distant parts of the Republic as well.
Some six hundred articles have appeared in the Press, which, in many cases, have announced open sympathy for the Bahá'í Temple project and for the Baha Faith.
Moreover, the most diversified news organs of the Protestant and Catholic churches have made known the Revelation of Bahá'u'lláh to their own adherents, often in very detailed presentations.
On December 23, 1956, on the flesse radio station in Frankfurt-am-Main, a halfhour "Frankfurt Conversation" was devoted to the question of tolerance in relation to our Temple project. There were three speakers � a Protestant clergyman, a Catholic writer and a representative of the Baha Faith. This radio broadcast, initiated by the station, undoubtedly led to greatly increased publicity for the name of our Faith.
In spite of the apparently meagre progress produced by the preparatory work on the erection of the first Mashriqu'l-Adhkar for Europe, it can be said that it is on the spiritual battlefield that the victory of the Baha Faith is being won.
And we are also certain that the Temple itself, when once its erection can be started, will further contribute to the recognition and acceptance of the Baha Faith by the people of our time.
We may gratefully think of our beloved Guardian, Shoghi Effendi, who set us this goal, who led us to the necessary decisions and who, finally, himself had a deciding influence on the choice of the design for the Temple.
For the Temple Committee,The following significant dates must be added to those listed in the above:
January 5, 1958: Preliminarybuilding application submitted by architect Teuto Rocholl to the County Counsellor of Frank-furt/Main-Hdchst, for the construction of the Temple in the community of Langenhain.
January 14, 1958: Theafter a local inspection, is approved by the Local Court of Frankfurt/Main,
Department of Rural Affairs.appeals by the Intercontinental Conference Frankfurt/Main, to the Minister President of Greater Hesse, to the Hessian Minister of Interior, and to the President of the District Government, requesting assistance in removing the difficulties delaying the construction of the
Bahá'í Temple.building application for the construction of the Temple in the outskirts of the community of Langen-ham is rejected by the authorities for building supervision on the grounds of "landscape planning and legal aspects with a view to construction."
December 23, 1958: Complainton the part of the community of Langenhain and the National Spiritual Assembly against aforementioned rejection.
January 13, 1959: A motivation of the complaint is handed in subsequently.
March 25, 1959: The Presidentof the District Government, Wiesbaden, accepts the complaint, and returns the affair to the County Council Maintaunus for further decision.
April 6, 1959: The CountyCounsellor of the County Maintaunus grants settlement and price authorization.
April 7, 1959: The Countyin the register of real estate as owner of the Langenhain Temple site.
June 7, 1960: The Presidentof the District Government notifies the authorities of building supervision of his approval of the permit for Temple construction.
July 15, 1960: The authorities of building supervision make the grant of the permit for Temple construction, besides certain special provisions, subject to prior fulfilment of numerous conditions.
July 22, 1960: The NationalAssembly enters a protest in accordance with legal form and set term.
September 30, 1960: Issueof a part permit for Temple construction in the area of Langenhain.
Middle of October 1960:Contract signed for ground, concrete, and ferroconcrete work with
Lenz-IBau AG. Frankfurt/Maintogether with Schokbeton G.m.b.H., Dusseldorf, and N.y. Tramos, Kampen/Netherlands.
November 20, 1960: Handof the Cause, Mrs. Amelia Collins, lays the cornerstone in the name of Shoghi
Effendi.of the Faith Residing in the Holy Land call upon all National Assemblies to inaugurate Temple
Fund.the finished shell of the Temple is turned over to the Bahá'ís by the contractor.
RiQvAn, 1963: Thousandsof Bahá'ís on their way to the Most Great Jubilee journey to Langenhain to view the almost completed edifice.
Progress by Spring 1962.near Frankfurt-am-Main has a nonagonal ground plan with an inner diameter of 23 meters (approximately 69 feet). Over this nonagon the dome is raised in the form of an ellipse with an inner height of 24 meters (72 feet).
The dome is crowned by a lantern three meters (nine feet) high. An ambulatory five meters wide (15 feet) and six meters (18 feet) high surrounds the auditorium. The whole edifice is built on a 2.2 meter (7 feet) high embankment.
The structure is supported by steel reinforced concrete.
The dome will be composed of preconstructed concrete parts with recesses filled with stained glass, so that a completely pierced and light-flooded dome results.
Nine symmetrically arranged sets of steps lead to the nine entrance doors which open into the ambulatory surrounding the main, dome-covered central part of the building. The outer wall of the ambulatory hail is of transparent glass, so that an open view of the landscape may be had from the raised position of the Temple.
The auditorium is entered from the ambulatory, through nine entrance doors. It is encircled by a wall pierced with stained, nontransparent glass. The nine main cambers and eighteen intermediate cambers rise from the ground to the top of the dome where they terminate in the lantern ring.
The main hail will seat 450 persons, although this figure can be increased to 600.
The architect of the building is Teuto Rocholl, whose plans were revised under the direction of Shoghi Effendi and were approved by him.
Temple DataArea of the Temple property on starting work 7.267 acres Height of site above sea level 1210 feet Height of structure 93 feet Depth of foundation 13.7 feet Inside diameter of basement floor 90 feet Inside diameter of ambulatory 155.3 feet Material used prefab concrete parts Number of sections comprising the dome and ribs 640 parts Panoramic view showing situation of the first European Baha House of Worship at Langenhain, near Frankfurt aIM, Germany.
Page 739Hand of the Cause Amelia Collins, representing the World Centre of the Faith, addressing the Hands of the Cause and believers gathered at the site of the Mother Temple of Europe on the occasion of her placing the Sacred Dust from the Shrine of Bahá'u'lláh in the foundations, November 20, 1960. This event was publicized in the two German newspapers, Frankfurter Ailgemeine Zeitung and Hochster Kreisblatt.
On November 20th, 1960Hand of the Cause Amelia Collins addressed the friends gathered at the Temple site in these words:
"Beloved Friends:"We are gathered here on a singularly joyous and historic occasion the laying of the cornerstone of the Mother Temple of
Europe."For seven years, work on this important goal of the World Crusade has been delayed. Indeed there have been times when the outlook was so dark we wondered whether it would be possible to fulfill it within the allotted time. Now, however, we see that the mysterious forces latent in the
Revelation of Bahá'u'lláhhave once more been demonstrated, and yet another great victory won in His name.
"Our beloved Guardianin his infinite wisdom chose the very heart of Europe as the site for this temple. It will be the fifth Mash-riqu'1-A4hk~r to be erected by the Bahá'ís of the world, and from it will stream forth special grace and blessings upon this continent, the cradle of western civilization, so wartorn, so in need at this time of the spiritualizing forces latent in the teachings of the Manifestation of God for this day.
"I hope all the European friends, and particularly those in Germany who have been honored by having this first BaWd House of Worship erected on the soil of their native land, will support this institution through both their prayers and their contributions that it may speedily rise, a visible embodiment of our beliefs, and shower its blessings upon all who enter its doors for worship.
"Both 'Abdu'l-Bahá and Shoghi Effendi repeatedly pointed out that these Baha institutions are the great silent teachers of the Faith; they not only enhance its prestige in the eyes of the people of the world, but from them stream spiritual power and blessings upon believer and nonbeliever alike.
"This Mother Temple of Europe is not only unique, but is distinguished by the fact
Page 740that the beloved Guardian himself specified it should receive the infinitely precious gift of some of the sacred dust from the Shine of Bahá'u'lláh.
In 1958, at the time of the Intercontinental Conference in Frankfurt, one of those five great Conferences called by him, and marking the midway point of his great Global Crusade, I delivered this dust to the German National Assembly for safekeeping, little dreaming it would ever be my joy and privilege to place this gift in the foundation of this glorious Temple.
"I now do so in the name of our most beloved Shoghi Effendi. May his ardent hopes be fulfilled and this House of Worship, so dear to his heart, be speedily completed, a testimonial of the love of not oniy the European believers for their Guardian, but of the Bahá'ís of the entire world."
The following cable was sent to all National Spiritual Assemblies by the Hands of the Faith: "Announce joyous news cornerstone Mother Temple Europe laid impressive ceremony attended nearly one thousand Bahá'ís guests sacred dust Shrine Bahá'u'lláh placed foundation by beloved Hand Amelia Collins.
"Excavations, foundations, walls being rapidly completed plans laid early construction superstructure but actual beginning this work dependent availability sufficient funds. Heavy increase building costs during unavoidable seven year delay overcoming serious obstacles now requires steady, uninterrupted flow contributions. Completion this historic structure during Crusade now necessitates fulfillment beloved Guardian's stiff ing call for great outpouring treasure by believers throughout world.
"Request all NationalAssemblies immediately inaugurate special fund construction Mother Temple Europe urge all friends support this fund liberally continuously. Attainment this vital goal Ten-Year Plan will release untold spiritual power and prestige Faith, demonstrate vitality ever victorious world Baha community attract divine confirmations blessings promised by 'Abdu'l-Bahá to all those who sacrifice for House of the Lord."
(signed) HANDSFAITHBahá'í Temple in the heart of Europe, completed Spring 1963.
Page 741Left: the Mayor of Langenhain, Mr. Heuss, addressing those present on the joyous occasion of the completion of the superstructure of the European Mashriqu'l-Adhkar November 16, 1962. It is an old Germanic custom for the builders to place a wreath of green boughs on the summit of a building when the highest point has been reached.
Rz~~ht: the black object on the top of the Temple is the wreath.
THE TEMPLE IS RAISEDsymbolizes the feast during which the finished shell of a building is handed over to its owner by the contractor and the workers who had the privilege of erecting it. It is a significant step in the progress of a building.
The Bahá'í world on November 16, 1962, during the month of Power, was given the finished shell of the mighty and yet graceful structure of its first European House of Worship by those who had labored physically, with their hearts and with their minds to make it a reality before the winter storms.
A group of visitors from all over Europe, including authorities, builders, members of the press and the work force, attended the ceremony and listened to short addresses given by the chairman and vice-chairman of the National Spiritual Assembly, the mayor of the town of Langenhain, the architect, the building contractor and the speaker of the "Richtspruch."
All present signed a guest book.Fresh snow and wind contributed to a vigorous atmosphere, compensated for by the light of joy and accomplishment in those who had labored many years and against formidable odds. toward the fulfillment of this goal of the Crusade.
Page 742~rI BAHÁ'Í HOME FOR THE AGED, WILMETTE, ILL., U.S.A.
Page 743"When the foundation of the Mashriqu'l-Adhkar is laid in America and that Divine Edifice is completed, a most wonderful and thrilling motion will appear in the world of existence.
From that point of light the spirit of teaching, spreading the Cause of God and promoting the teachings of God, will permeate to all parts of the world.
"Out of this Mashriqu' iA dhkdr, without doubt, thousands of Mashriqu'l-Adhkar's will be born.
"This organization of the Madfriqu' 1A dlikdr will be a model for the coming centuries, and will hold the station of the mother."
THESE words of 'Abdu'l-Bahá, quoted by Shoghi Effendi in God Passes By,' referring to the Mashriqu'l-Adhkar in Wilmette, Illinois, were written some forty years ago. Every passing year since has made more evident the potent truth in these statements.
According to the Teachings of Bahá'u'lláh the Mashriqu'1-A4hk~r (literally, dawning place of the praise or remembrance of God) consists of the central House of Worship and its dependencies � humanitarian and social agencies which provide the channel for putting into effect the spiritual energies, engendered through worship, which are to regenerate a bewildered humanity in this critical day.
Shoghi Effendi makes clear the underlying purpose of worship in this day in an early letter :2 "But however inspiring the conception of Baha worship, as witnessed in the central Edifice of this exalted Temple, it cannot be regarded as the sole, nor even the essential, factor in the part which the Mashriqu'l-Adhkar as designed by Bahá'u'lláh, is destined to play in the organic life of the Bahá'í community. Divorced from the social, humanitarian, educational and scientific pursuits centering around the Dependencies of the
Mashriqu'1-Mhk6r, Bahaworship, however exalted in its conception, however passionate in fervor, can never hope to achieve beyond the meagre and often transitory I God Passes By. p. 351.
2 Baha Administrationresults produced by the contemplations of the ascetic or the communion of the passive worshiper.
It cannot afford lasting satisfaction and benefit to the worshiper himself, much less to humanity in general, unless and until translated and transfused into that dynamic and disinterested service to the cause of humanity which it is the supreme privilege of the Dependencies of the Mashriqu'l-Adhkar to facilitate and promote."
Thus we begin to glimpse the reality of worship emancipated from the static concept bound to creed and dogma and even confined within the walls of a monastery. We see that worship is fulfilling its purpose only when it is "translated and transfused into.., service to the cause of humanity." Only thus does worship become part of a living practice of faith in God. Thus the "secret" of the Mashriqu'l-Adhkar hidden in the words of 'Abdu'l-Bahá, "the Temple is the most great foundation of the world of humanity and it hath many branches,"3 unfolds under the pen of the Guardian: "Nothing short of direct and constant interaction between the spiritual forces emanating from this House of Worship centering in the heart of the Mashriqu'1-A4fl-k~r, and the energies consciously displayed by those who administer its affairs in their service to humanity can possibly provide the necessary agency capable of removing the ills that have so long and so grievously afflicted humanity. For it is assuredly upon the consciousness of the efficacy of the Revelation of Bahá'u'lláh, reinforced on one hand by spiritual communion with His Spirit, and on the other by the intelligent application and the faithful execution of the principles and laws He revealed, that the salvation of a world in travail must ultimately depend.
And of all the institutions that stand associated with Ills Holy Name, surely none save the institution of the Mashriqu'l-Adhkar can most adequately provide the essentials of Baha worship and service, both so vital to the regeneration of the world. Therein lies the secret of the loftiness, of the potency, of the unique position of the Mashriqu'l-Adhkar as one of the outstanding institutions conceived by Bahá'u'lláh
Page 744Hand of the Cause Horace Holley, (far right) addressing the audience at the laying of the cornerstone of the Bahá'í Home for the Aged in Wilmette on April 5, 1958.
Immediately on the completion of the Baha House of Worship in Wilmette, the Guardian called for inauguration of the first channel of service to humanity.
In his letter of April 29, 1953, he specified "the erection of the first Dependency of the first Mashriqu'l-Adhkar of the Western world" as one of the objectives of the Ten Year Plan, assigned to the Baha of the United States.
The first Dependency of the Mashriqu'l-Adhkar in the United States is a home for the aged.
This Baha Home (as it is called) is open to all who qualify, of whatever race or religion.
In the future, other Dependencies, or accessory institutions, of the Mashriqu'l-Adhkar will be erected, all clustering around the central House of Worship which is "exclusively reserved for Baha worship."5 Shoghi Effendi enumerates them: "an orphanage, a hospital, a dispensary for the poor, a home for the incapacitated, a hostel for travelers and a college for the study of arts and sciences."6 Construction of the Baha Home began in December,
1957. The Dependencyis located three blocks from the Baha House of Worship in Wilmette, on a corner plot of land about three-fourths of an acre in size, which borders a small business district on one side (Fourth Street) and a residential area on the 5 God Passes By. p. 339.
6 ibid., p. 350.Assembly of the Bahá'ís of the United States issued a description of the building :~ It is contemporary in design, primarily of brick, with stone and wood trim, costing approximately one hundred and sixty thousand dollars. It is designed to provide living quarters for twenty residents and an administrative staff of three persons.
It is essentially Ushaped, surrounding a private garden area open to the south, which contains a number of large oak trees in addition to space for formal landscaping and flower or vegetable gardening.
The building is set back from surrounding lot lines, and the adjoining areas have many trees and more gardening space.
Ingress and egress to the building is made simple, through numerous widely separated doorways at grade level. Ample off-street parking space is provided for visitors, easily accessible from Fourth Street, with direct entrance into the building. A three-car garage, on the alley, is for use of the staff.
All habitable rooms are on one floor, slightly above sidewalk level.
There are no stairs for the residents to climb.Sleeping rooms are so arranged that they accommodate sixteen individuals and two couples. Each pair of individual rooms shares a connecting toilet room and there is a lavatory in each room. The rooms for couples each have a private half-bath, with toilet and
Page 745The main sitting room of the Bahá'í Home where residents gather for tea and evening entertainment; nonresidents are welcome to join them on these occasions.
Page 746lavatory. Shower and tub facilities are provided for both men and women in bath rooms off the main corridor.
A large "conimon room" or living-dining room has large windows facing south on the garden side.
This room has a high-beamed ceiling and a large fireplace, and is attractively and cheerfully furnished.
Off the common room is a parlor serving both as a library and a room for private meetings of residents and their guests.
There is an adequate and well-equipped kitchen, with plenty of food storage area. The kitchen adjoins the administrative offices which also face the entrance foyer. The administrator has a suite of two offices, and a two-room living suite with private bath. Two rooms with connecting bath are also provided to house a cook and one resident maid.
In this same general area there is a small infirmary, with a bath and a small laboratory counter and case. The infirmary provides space for not more than two people, for short periods of care; hospitalization facilities are not provided.
Other features of the Bahá'í Home are a large hobby room, and an open porch off the residents' private corridor.
William Campbell Wright, who designed the building, is a member of the American Institute of Architects. Construction was seriously delayed by a suit brought by two real estate companies who hoped to compel the
Wilmette Village Trusteesto reverse the permit granted for erection of the Bahá'í Home in this area. The permit was, however, upheld by the Court, and construction started immediately thereafter.
The cornerstone for the Baha Home was laid on April 5, 1958, in the presence of the president of the Wilmette Village Board and about forty Bahá'ís and their friends from the Wilmette area.
Horace Holley, Hand of the Cause and secretary of the National Spiritual Assembly of the Bahá'ís of the United States, spoke of the significance of the Bahá'í Home in its relation to the Bahá'í House of Worship. He said: "The IBahá'í Home fulfills the meaning and power of divine worship in service to our fellowmen. For this institution is not restricted to members of the IBahá'í Faith but opens its doors to all Enclosed garden of the Bahá'í Home for the Aged, where residents can enjoy being out of doors in an atmosphere of seclusion and peace.
Page 747When one contemplates the erection of Mashriqu'l-Adhkar's on every continent in the foreseeable future, and in the far future the "thousands of Mashriqu'l-Adhkar's" foretold by 'Abdu'l-Bahá, each with its various Dependencies fulfilling the true purpose of Bahá'í worship, then one can begin to understand why the erection of the "Mother Temple of the West" "marks the inception of the Kingdom of God on earth," as stated by 'Abdu'l-Bahá For it is the Mashriqu'l-Adhkar with its Dependencies which constitutes, in the World Order of Bahá'u'lláh, the "seat round which its spiritual, its humanitarian and administrative activities will cluster."9 Thus, only through the erection of the first Dependency can the Mashriqu'l-Adhkar begin to fulfill its destiny, just as oniy through the first believer could the Cause of God "be established upon the seat of His Mercy".10
� BEATRICE ASHTONOn February 1, 1959, the American Bahá'í community achieved another and unique objective of the beloved Guardian's Ten-Year Plan, for on that day "the first Dependency of the Mashriqu'l-Adhkar in
Wilmette," the Bahá'í HomeTo acquaint the residents of Wilmette and the neighboring communities with the particular purposes and services of the Baha Home, Sunday, January 25, 1959, was publicly announced as "Open House," by means of a large advertisement in Wilmette Life and in special articles in Chicago and suburban newspapers.
In addition, approximately 200 special invitations were sent to officials of the Village of Wilmette, the Wilmette Chamber of Commerce, and a number of social service organizations, as well as to directors of other homes for elderly people, to doctors, and business concerns, inviting them to visit the premises and become acquainted with the facilities and services that are provided.
Although a heavy snow storm and hazardous driving conditions prevailed all day, The small sitting room provided for residents of the Bahá'í Home for the Aged so that they can entertain relatives and friends in privacy.
Page 748nearly 200 persons came to view the Home's functional beauty. A corps of local Bahá'ís received the visitors and conducted them on tours of the building.
Many visitors commented particularly on the warmth of the spirit which they found within its doors.
Since a home for the aged operates under special regulations, the Bahá'í Home has been incorporated with a Board of Directors consisting of the nine annually elected members of the
National Spiritual Assembly. Thiscorporate body holds title to the land and building, operates the Home, and maintains its own records, including a bank account in the name of The Bahá'í Home, Inc. An Admissions Committee, appointed by the Board of Directors and composed of non-I3ah&is as well as Baha'is, processes all applications and submits them to the Board of Directors for final approval.
The Baha Home is contemporary in design and blends well with the surrounding neighborhood.
The interior wall colors, the draperies, furniture, and accessories were carefully selected to provide a home that is cheerful and inviting. Nothing has been overlooked for the comfort and safety of its residents.
The landscaping of the grounds, planned by Hubert E. Dahi and L. Wyatt Cooper, includes walks and seats in the gardens to enable the residents to enjoy the various flower beds.
A stockade cedar fence on three sides provides quiet and privacy.
Complementing its physical beauty, the Baha Home has an inner atmosphere of warmth and affection felt by all who live there. Due in no small measure to the skilled and loving efforts of Mrs. Florence V. Gibson, the Administrator of the Home, the guests feel a deep spirit of fellowship towards one another. Each afternoon they gather in the living room for tea, cookies and conversation. They invite their families and friends to visit them at this time. In the evenings they enjoy a program of records, the reading of a story, travel pictures or watching television. Each is encouraged to paint, sew, play a musical instrument, or pursue his favorite hobby in the large hobby room adjoining the living room.
There is happiness in the Baha Home which can be felt when one enters there.
� HARRIIETT WOLCOTTA MONG different peoples and at different times many different methods have been adopted for the measurement of time and fixing of dates, and several different calendars are still in daily use, e.g., the Gregorian in Western Europe, the Julian in many countries of Eastern Europe, the Hebrew among the Jews, and the Mubammadan in Muslim countries.
The BTh signalized the importance of the dispensation which He came to herald, by inaugurating a new calendar. In this, as in the Gregorian Calendar, the lunar month is abandoned and the solar year is adopted.
The Bahá'í year consists of 19 months of 19 days each (i.e., 361 days), with the addition of certain "intercalary days" (four in ordinary and five in leap years) between the eighteenth and nineteenth months in order to adjust the calendar to the solar year. The BTh named the months after the attributes of God. The Baha New Year, like the ancient Persian New Year, is astronomically fixed, commencing at the March equinox (March 21), and the Bahá'í era commences with the year of the BTh's declaration (i.e., 1844 A.D., 1260 A.H.). In the not far distant future it will be necessary that all peoples in the world agree on a common calendar.
It seems, therefore, fitting that the new age of unity should have a new calendar free from the objections and associations which make each of the older calendars unacceptable to large sections of the world's population, and it is difficult to see how any other arrangement could exceed in simplicity and convenience that proposed by the Báb.
BAHÁ'Í FEASTS, ANNIVERSARIES AND DAYSFeast of Ri~v6.n (Declaration of Bahá'u'lláh), April 21 � May 2, 1863.
Feast of Naw-Rfiz (New Year), March 21.Fasting season lasts 19 days beginning with the first day of the month of 'Ah, March 2 � the feast of Nawruz follows immediately after.
749The first day of RPjv~n, The ninth day of Ri4v~n, The twelfth day of Ri4vin, The anniversary of the declaration of the BTh, The anniversary of the birth of Bahá'u'lláh, The anniversary of the birth of the Rib, The anniversary of the ascension of Bahá'u'lláh, The anniversary of the martyrdom of the BTh, The feast of Naw-Rfiz.
NOTE: 'Abdu'l-Bahá, in one of His Tablets addressed to a believer of Nayriz, Persia, has written the following: "Nine days in the year have been appointed on which work is forbidden. Some of these days have been specifically mentioned in the Book. The rest follow as corollaries to the Text.. Work on the Day of the Covenant (Fete Day of 'Abdu'l-Bahá), however, is not prohibited. Celebration of that day is left to the discretion of the friends. Its observation is not obligatory. The days pertaining to the Abh~ Beauty (Bahá'u'lláh) and the Primal Point (the Bib), that is to say these nine days, are the only ones on which work connected with trade, commerce, industry and agriculture is not allowed. In like manner, work connected with any form of employment, whether governmental or otherwise, should be suspended."
As a corollary of this Tablet it follows that the anniversaries of the birth and ascension of 'Abdu'l-Bahá are not to be regarded as days on which work is prohibited. The celebration of these two days, however, is obligatory.
Baha in East and West, holding administrative positions, whether public or private, should exert the utmost effort to obtain special leave from their superiors to enable them to observe these nine holy days.
ADDITIONAL MATERIAL GLEANED FROM NABIL'SCalendar) has been taken by me from the Kitd b-i-Asmd', one of the works written by the &b. As I have observed in these days that certain believers are inclined to regard the year in which Bahá'u'lláh departed from Bagfid~d to Constantinople as marking the beginning of the Badi' Calendar, I have requested Mirza AqA JAn, the amanuensis of Bahá'u'lláh, to ascertain His will and desire concerning this matter. Bahá'u'lláh answered and said: 'The year sixty A.H. (1844 A.D.), the year of the Declaration of the BAT,, must be regarded as the beginning of the
Badi' Calendar.' The Declarationof the ETh took place on the evening preceding the fifth day of Jam6xliyu'1-Avval, of the year 1260 A.H. It has been ordained that the solar calendar be followed, and that the vernal Equinox, the day of Naw-Rfiz, be regarded as the New Year's Day of the Badi' Calendar. The year sixty, in which the fifth day of JamA-dfyu'1-Avval coincided with the sixty-fifth day after Naw-Rtiz, has accordingly been regarded as the first year of theBadi' Calendar. As in that year, the day of Naw-Rflz, the
Page 7511st 2nd 3rd 4th 5th 6th 7th 8th 9th 10th 11th 12th 13th 14th 15th 16th 17th 18th 19th
BAHÁ'Í CALENDAR AND FESTIVALS 751
vernal Equinox, preceded by sixty-six days the date of the Declaration of the Báb, I have therefore, throughout my history, regarded the Naw-Rtiz of the year sixty-one AM. (the Nawruz immediately following the Declaration of the Báb) as the first Nawruz of the Badi' Calendar.
I have accordingly considered the Naw-Rflz of this present year, the year 1306 A.H., which is the 47th solar year after the Declaration of the Báb, as the 46th Naw-Rttz of the Badi' Calendar.
Soon after Bahá'u'lláhof 'Akka and was dwelling in the house of Malik, in that city, He commanded me to transcribe the text of the Badi' Calendar and to instruct the believers in its details. On the very day in which I received His command, I composed, in verse and prose, an exposition of the main features of that Calendar and presented it to Him.
The versified copy, being now unavailable, I am herein transcribing the version in prose. The days of the week are named as follows:
English NameThe names of the months, which are the same as the days of each month, are as follows:
Arabic NameAyyAm-i-H~ (Intercalary Days) February 26 to March 1 inclusive � four in ordinary and five in leap years.
The first clay of each with the addition of certain month is thus the day intercalary days. He has of flakY, and the last named the New Year's day of each month the Day, which is the Day day of 'AI&. of Nawruz, the day of The Báb has regarded the Baha, of the month of Baha solar year, of 365 days, He has ordained the month 5 hours, and fifty odd of 'Ah' to be the month minutes, as consisting of fasting, and has decreed of 19 months of 19 days that the day of Nawruz each,
Page 752752 THE should mark the termination of that period. As the B&b did not specifically define the place for the four days and the fraction of a day in the Badi' Calendar, the people of the Baydn were at a loss as to how they should regard them. The revelation of the Kitáb-i-Aqdas in the city of 'Akka resolved this problem and settled the issue. Bahá'u'lláh designated those days as the "Ayy~m-i-HA" and ordained that they should immediately precede the month of 'A1&, which is the month of fasting.
He enjoined upon His followers to devote these days to feasting, rejoicing, and charity. Immediately upon the termination of these intercalary days, Bahá'u'lláh ordained the month of fasting to begin. I have heard it stated that some of the people of the Baydn, the followers of Mirza Ya1iy~, have regarded these intercalary days as coming immediately after the month of 'AlA', thus terminating their fast five days before the day of Naw-Rfiz. This, notwithstanding the explicit text of the Baydn which states that the day of Naw-Rtiz must needs be the first day of the month of Baha, and must follow immediately after the last day of the month of 'AlA'. Others, aware of this contradiction, have started their fasting on the fifth day of the month of 'AlA', and included the intercalary days within the period of fasting.
Every fourth year the number of the intercalary days is raised from four to five. The day of Nawruz falls on the 21st of March only if the vernal Equinox precedes the setting of the sun on that day.
Should the vernal Equinox take place after sunset, Naw-Rfiz will have to be celebrated on the following day.
The Bib has, moreover, in His writings, revealed in the Arabic tongue, divided the years following the date of His Revelation, into cycles of nineteen years each. The names of the years in each cycle are as follows:
1. AlifNineteen cycles constitute a period called Kull-i-Sfiay'.
The numerical value of the word "VAl2id" is nineteen, that of "Kull-i-$hay'" is 361. "VAbid" signifies unity, and is symbolic of the unity of God.
The Báb has, moreover, stated that this system of His is dependent upon the acceptance and good-pleasure of "Him Whom God shall make manifest." One word from Him would suffice either to establish it for all time, or to annul it forever.
For instance, the date of the 21st of April, 1930, which is the first day of RiQvAn, and which according to the Kitáb-i-Aqdas must coincide with the "thirteenth day of the second Baha month," and which fell this year (1930) on Monday, would, according to the system of the Badi' Calendar, be described as follows: "The day of KamAl, the day of Qudrat, of the month of Jal6i, of the year Baha, of the fifth V61:iid, of the first
Kull-i-Shay'."BAHÁ'Í CALENDAR AND FESTIVALS 753
HISTORICAL DATA GLEANED FROM NABIL'SBAHÁ'Í U' L A. BAGHDAD Houses Occupied During
ThisArrival latter part JamAdiyu'th-IMni,House of 1269 A.H. I{Aji 'All-Madad
March 12 � April 10, 1853 (in old BaghdAd) House
A.D. of Su1aym~in-Departure ure for SulaynThniyyih i-GhanMrn on Wednesday, April 10, 1854 AD. � Rajab 12, 1270 A.H.
B. SULAYMANIYYIHBefore reaching Sulaym6iniyyih, He lived for a time on the Sar-Galti mountain.
During His absence from Bag~c1Ad, His family transferred their residence from House of HAji 'All-Madad to that of SulaymAn-i-Ghann~m.
Nabil arrived at Baghdad 6 months after Bahá'u'lláh's departure for SulaymAniyyih.
C. BAGHDADon Wednesday, March 19, 1856 A.D. � Rajab 12, 1272 AM.
Departure from Mazra'iy-i-Va~li-slAsh:for Constantinople, Wednesday afternoon (first day of Ri4vAn), April 22, 1863 A.D. � Dhi'1-Qa'dih 3, 1279 All.
Works Revealed DuringC. BAGHDAD � continued Sfiriy-i-~abr revealed on first day of RicjvAn.
Arrival at Garden ofFamily at Garden of RhjvAn on eighth day after first of Ridvan.
Departure from Gardenof RiQv~n for Constantinople last day of Ri4IvAn, at noon on Sunday,
May3, 1863 A.D. � Dhi'1-Qa'dih 14, 1279 A.H. Length of overland journey from Garden of Ri~1win to SAmsOn on Black Sea: 110 days.
Works Revealed DuringFirayjAt (arrival early afternoon � stayed seven days), arrived on Sunday, May 3, 1863 A.D. � Dhi'1-Qa'dih 14, 1279 A.J-{.
(FirayjAt is about 3 miles distant from Baghd64) Judaydih, Dili-'Abb6s, Qarih-Tapih, Sal6iyiyyih (stayed two nights), Dtist-KhurnAtfi, TAwuq, Karkflk (stayed two days), IriMi, ZAb River, Bahá'u'lláh, Mosul (stayed 3 days), ZAkhti, Jazirih, Nisi bin, tJasan-Aq~, M&rdin, Dfy6r-IBakr, Ma'dan-Mis, Kh&rpat (stayed 2 or 3 days), Ma'dan-Nuqrih,
Dilik-ThshSivas, Tfiq~t, Amasia (stayed 2 days), Ihffiyyih (while approaching SAm-stin,
"Lawh-i-Hawdaj"was revealed), (last day of overland journey), S~rnstin (stayed 7 days), Black Sea port.
Sailed in a Turkishsteamer about sunset for Constantinople, Sinope (arrived next day about noon), Black Sea port: stayed few hours, AnyThuli (arrived next day).
D. CONSTANTINOPLEWorks RevealedHouses OccupiedDuration
Dur-Dur DurSubh4n'ka-Y6pines Baha children of the Philippines have quickly learned to sing Baha songs and frequently raise their voices in song as they walk to and from school through the villages. The melodious refrain, "Alhh-u-AbhA", can be heard floating though the warm tropical air.
Often when a meeting is being held in a village, the children are the first to arrive. Enthusiastic, curious, and friendly, they begin to sing.
Since August 1961, hundreds of children are being enrolled in Bahá'í classes in the Philippines as an aspect of mass conversion. There is a critical need for new plan materials and aids, and above all, teachers for these children.
The Bahá'í children and youth of Solano and Rosario, So. Victory, Philippine Islands, sponsored their own World Religion Day observance in 1962.
Many non-Bahá'ís were present and were deeply impressed by the interesting talks and the general program. The Bahá'í children of Solano have also brought the Faith to the attention of public school officials.
In a survey conducted by the schools, it was disclosed that a large percentage of the pupils were Baha, presaging the time when the schools might give complete recogiAtion to the Baha Faith as an independent religion and grant excuses to Bahá'í pupils on Bahá'í Holy
Days.A teacher at the Los Banos Agricultural College, University of the Philippines, began spreading the Faith.
The students have now formed a Baha Club and hold weekly firesides at the college. During their vacations they teach the Faith to people in the outlying villages.
In the Philippines, many of the new youth believers eagerly volunteer to go pioneering in other villages. In fact, nearly half of the most active pioneers are youth. They frequently achieve almost unbelievable success in enrolling new believers.
Laos In Vientiane there is a Baha children's class with Thai, Chinese, Vietnamese,
French, Persian and AmericanMalaysia A Youth Conference, attended by over seventy persons, was held in December 1961 in Seremban, Malaya, at which talks and consultation stressed concentration of effort on the Ten Year Crusade tasks pointed out by the Hands of the Cause in their messages.
Indonesia On the MentawaiIslands, the rapid progress of the Faith made possible the opening of three schools in the villages. Mr. Musa Taileleo, the first Mentawai native beliei'er, had forty-four pupils in Simatabu Village. Dr. Rabrnatu'llTh Mirza, Hand of the Cause, reports: "In Sipapajet, one of the Mentawai villages, a Bahá'í school has been established and named Tarbiyat after the Bahá'í school in Tibr6n which was closed by the government in 1933. Mr. Samsury, one of the native Bahá'ís who is a very learned man, has resigned his position as teacher in the government schools, and is teaching the native Baha in the Bahá'í school.
The children and the villagers are very happy... Bahá'ís of other villages complain that Mr.
Page 763Sarnsury has not been given to them. These same people. before embracing the Faith did not want schools and said, 'God has given us copra and chickens; what do we want with education? Our children eat these and grow up.' Now these same people are building houses for their teachers. We are trying to establish Bahá'í schools in every village, even though they may have only one or two grades."
AUSTRALASIAYouth Letter published early in 1955 in Australia told of the experiences of one of their members in trying to carry out the Guardian's xvishes concerning the observance of Holy Days. "Early last year, Helen Dobbins made application to the
South Australian DepartmentThis was granted... In October Helen had to sit for some examinations, one of which fell on the anniversary of the Birthday of the BTh.
She informed the college that she would be absent on that day. They asked her to make an exception this once because it was a final examination and if she could not take it, it would mean another year's study.
Helen was adamant, and, as a compromise, the department asked her to refer the matter to the National Spiritual
Assembly. If the National SpiritualAssembly said she was not to take the examination on that day, the department would see what could be done to give her a special examination. Naturally the National Spiritual Assembly supported Helen's stand. So the department found a solution in that Helen could take a similar examination the next day with another group of scholars. Consequently everything worked out satisfactorily. We are very proud of 1-lelen."
An Australian Baha youth who was called up forin 1959, abiding by the teachings of the Cause, applied to the authorities for exemption from combatant duties, and in due course was brought before the
Court of Petty SessionsHis exemption was granted, and the next day a total of twelve column-inches was published in the Bahá'u'lláh and Melbourne papers describing the Faith and its principles.
During the young man's eleven weeks in Army camp, he was stationed in a medical post, and was in constant contact with the 1,200 young people in the camp. He was able to speak of the Faith to some 800 of those present, while at other times he talked of the Faith to ministers of various religions at the camp.
This proved to be one of the greatest ways in which the Faith has so far been spread to the masses in Victoria.
During the IntercalaryDays, the youth of Queensland decided to request permission from the superintendent of the Children's Hospital to write to the parents of various children asking their permission for Iflaha'f youth to visit their children in the hospital if they themselves were unable to do so. This has resulted in parental permission being gained for such visits.
Page 764An active role as pioneers and travelling teachers has been taken by Baha youth of Australia. Some have travelled over the entire continent and Tasmania teaching the Faith, while others have gone as far as the islands of the Pacific to assist the Knights of Bahá'u'lláh and the other pioneers. Youth have pioneered to out-of-the-way cities such as Darwin, in the Northern Territory, and Perth, in Western Australia.
Rodney Hancock pioneered at Rabaul, New Guinea Territory; Bill Washington, in the New Hebrides Islands.
Enrollment of Baha youth for pioneering in Timor,One Australian youth, Noel Bluett, of Leeton, teaches the DaMN Faith through his correspondence with chess players around the world. Peter Khan took a ten-day teaching trip to Western Australia.
He gave six talks in Perth, one to a women's luncheon club of ninety members, one to the congregation of the Unitarian Church, and a recorded radio talk over the women's session of the ABC, stressing the role of the Baha Faith in the emancipation of women. He travelled 350 miles from Perth to Albany to visit an isolated believer and her friends.
The 1957 � 1958 YerrinboolBaha school in Australia was not a youth school, but it was attended by youth from Queensland, New South Wales, Victoria,
Tasmania and South Australia.of the Faith", "The Unity of Religions", "Bahá'í Teachings on Education" and "The Concept of God". One of the youth, who celebrated his twenty-first birthday while at the school, taught a session of six classes on Bahá'í administration.
During the early part of May 1958, the Bahá'í students at Sydney University formed the Sydney University Baha Society which was subsequently recognized as a formally affiliated body by the University.
Formed to provide a focal point for the promotion of interest in the Bahá'í Faith, one of the first activities of the Society was to secure publicity in the University newspaper.
Articles on the Faith appeared in the newspaper and were followed with firesides and discussions at the University on such topics as 'Baha History" and "Progressive Revelation".
A Baha Society was established at Queensland University in May 1960 with the objective of promoting discussion and analysis of comparative religions and the Bahá'í World Faith. Meetings are being held every three weeks, being advertised by posters and blackboard notices.
From twenty to thirty people attend each meeting.The Society has found that its establishment has had the effect of widely publicizing the Faith at the University.
The National Youth Committeeof Austra-ha publishes an eight-page Youth Letter each quarter. The letters feature talks, articles and poems written by youth with the purpose of serving the Cause of Bahá'u'lláh.
The Australian Child EducationCommittee continues to publish and distribute over 300 copies each Bahá'í month of The Children's Newsletter in Australia, the South Pacific area and other countries. Letters received from parents and teachers indicate that this bulletin is of considerable help to them in providing religious instruction to children.
Mrs. Maysie Almond became concerned about the children who lived in isolated places throughout the large continent of Australia and began to send lessons, stories and pictures to Bahá'í children settled over Australia, Tasmania and even in the Philippines.
New Zealand The Youthof the Bahá'ís of New Zealand initiated publication of a Bahá'í Youth Magazine during October 1958.
The magazine is devoted to youth announcements, reports and short articles.
Pacific Islands The first Baha wedding performed in any area is always an historic occasion, but the one performed in November 1954 by the Baha of Suva had unusual elements of interest. Members of the bridal party converged on the Fiji Islands from widely scattered areas because Suva is centrally located.
The bride, Lilian Wyss, originally of Australia, came some 800 miles from her pioneer post in Samoa.
The groom, Suhayl 'A1A'i, originally from Persia, came some 1700 miles from New Zealand, while the bride's brother came from Australia.
The wedding was delayed by the breakdown of the groom's boat, which necessitated his using a car and plane to complete his journey. Meanwhile the whole community cooperated in preparing food, decorating the home of Mr. Niir 'Au and entertaining guests.
YoungBahá'í Youth with Hand of the Cause Mother Dunn, Yerrinbool Summer School, Australia.
Bahá'í children who conducted the Sunday morning devotional session at a Suva
Convention.Nir Bahá'í School, Port Vila, New Hebrides Islands.
children even had a part, tearing marigold petals into confetti. The wedding itself was a demonstration of the oneness of the human race: Fijians, Samoans, Indians, Britons, New Zealanders, Germans,
Persians and AustraliansNovember 1958 saw the fulfillment of a dream of pioneer Mrs. Bertha Dobbins, who pursued untiringly during five years of selfless service, the completion of a Baha school not far from the heart of Port Vila, administrative center of the New Hebrides Island Group in the South Pacific.
The new building, a prefabricated steel-framed structure with asbestos cement walls, was shipped from
Australia in June. Nowcompleted, the school building stands as silent testimony to the loving efforts and sacrifices of many. Several Chiefs have visited the school.
During the morning devotions held in New Hebrides, a small child is seated by a senior child who points out the words of the prayers as they are said. Many of the prayers are known by heart.
The stories in the Children'shave been read many times, and they also enjoy very much The Children's News Letter published by the National Spiritual Assembly of
Australia.Two Baha children's classes were started for the first time in August 1961 in the Cook Islands. Initial enrollments were five and six, respectively.
Use was made of the booldet, A Bahá'í Child's ABC, supplemented with songs, stories and creative expression activities.
The Bahá'í children of the Gilbert Islands are very interested in the Baha activities of the adults and attend all Feasts and Holy Day observances.
The youth are especially active in the projects of the adult Baha and go on trips with them when doing teaching work.
The Island Teaching Committeein Samoa publishes Lessons for Bahá'í children as a guide for teachers and parents. It includes prayers and verses from The Hidden Words in the Samoan language, stories in English and lessons on the Baha teachings. This pamphlet is useful to both children's Sunday School classes, which are held regularly in American and Western
Samoa.~jtkt ~ t 4 A ~ ~ tAj K tyI$ ~; ~ Bahá'í Youth and Children attending the first historic Alaskan Convention, Anchorage.
Hand of the Cause Paul Haney in the centre.there have been children's classes taught in Alaska from as far north as Barrow, the northernmost part of this far north community, to Ketchikan, which is 1,320 miles to the southeast.
There have been sixteen classes running concurrently and over 100 children have been involved. Children of Indian, Eskimo, Negro,
Oriental and Caucasianextraction have been represented, demonstrating most graphically the concept of the oneness of mankind.
In addition to the regular children's classes, the various communities in Alaska have successfully endeavored to have the children participate in Bahá'í events in which the adults are engaged. This has been approached in some comnmnities by having the children read prayers at Feasts, The children of two nearby communities combined their efforts to put on an historical playlet for the commemoration of the Birth of Bahá'u'lláh. Nor has the activity been limited to this, for there has been an abundance of excursions, parties, programs for parents, creative dancing and other activities which have been a regular part of the children's program in Alaska. Six of the seven Local Spiritual Assemblies have obtained permission for the children to be excused from public school on the Hoiy Days, and they have held special programs for the children in observance of these occasions.
Bahá'í university students of Tanana Valley cooperated with United World Federalists in observing United Nations Day with a dinner which one hundred people attended. Ten foreign nations were represented at the affair, one of which, England, was represented by a Baha'i.
The National SpiritualAssembly of the Baha of Alaska formed a National Youth Committee which has among its primary functions the stimulation of the teaching of youth in Alaska; encouraging youth attendance and participation in the various schools, workshops and conferences; and to publish the National Youth
Bulletin.According to reports, the youth seminar held in Fairbanks over the Labor Day weekend, 1962 was an enjoyable as well as informative occasion. Approximately twenty
Page 768young people from Alaska and the Yukon Territory took advantage of this opportunity to study together and to discuss questions and answers related to their lives as Bahá'í youth in society.
Canada Children's sessions were held each morning at the Ontario Summer School in 1959 with attendance varying from 12 to 21. The children's age range was 4 to 12 years. The program included prayers, stories, meditations and work periods. Childhood virtues were illustrated by the use of historical incidents or facts, which included wellknown Bahá'í characters.
Each story stressed a great problem, an important virtue and ultimate victory.
The Hidden Words was used daily for meditation, and prayers were individually given from memory. Pictures to be colored were used to illustrate the virtues and were exhibited to the adults at the weekend, with comments sought and noted. Games were also arranged.
Bahá'í children in the Yukon have been granted permission to be absent from school on IBahá'í
Holy Days.The youth of Canada attended summer schools and Annual Conventions and worked in their own communities.
Two widely advertised public meetings at the University of Toronto, in 1955, were followed up with other meetings, including a skating party, after which there was discussion.
The Hillel group (Jewish)on the campus asked for Bahá'í speakers, and the forty members of this audience asked many questions.
In British Columbia the initiation of Bahá'í youth activity was brought about by interested adult Baha'is. One evening in the week was set aside for youth firesides, and though the meetings were poorly attended at first, within several weeks, flew youth began to attend and youth declarations came with them. Because of the widely scattered urban areas in the lower mainland of British Columbia, transportation was a problem, and a pickup and delivery service of interested Bahá'í and non-Bahft'i youth was undertaken by older Bahá'ís with cars.
Those attending youth firesides in Moose Jaw, Saskatchewan included
West Indians, HungariansTo encourage the enrollment of Indian youth in the Bahá'í community, several Bahá'í youth plan to join an Indian-white fellowship group where young people are engaged in promoting unity and amity between Indian and white people in British Columbia.
Calgary was the location of a Bahá'í youth conference held December 24 � 28, 1962. Mornings were spent in study classes on such topics as Baha history, reasons for our creation and responsibilities of human beings. Afternoons were spent in sightseeing, sports and social gatherings.
Several evening meetings were held. Weekend farewells found everyone leaving for widely scattered locations spiritually refreshed.
The picnic, held by theas a climax to the Youth Seminar, was attended by over eighty people who came from as far away as Niagara, New
York.6, 1960, a panel of youth spoke at a Sunday evening Bahá'í public meeting on the subject, "Religion in the Schools". This event received favorable radio and newspaper coverage.
The United States of AmericaOne of the great teachers of youth and children is the Bahá'í House of
Worship in Wilmette.Of the thousands of people who visit this Temple every year, many are young.
In July 1954 a group of 185 students from forty-one colleges representing thirty-nine countries visited the Temple. One of the Y.M.C.A.s of the region sends a group of a hundred children, ranging in age from nine to thirteen years, to see the Temple each summer.
The education of children in the Bahá'í teachings is actively carried on in many places throughout the United States. The
National IBaM'i ChildEducation Committee publishes a regular magazine for Baha parents and school teachers, called The Child's Way. This very attractive publication offers practical teaching suggestions, gives some of the distinctively Baha aspects of education and tells about activities among children in other places.
It also prints contributions from children themselves.
The laboratory for this committee is the program for children at the House of Worship in Wilmette. In 1957 � 58 one of the projects in the school was called "Operation Giving". The needs of people all over the world were discussed with the chfldren who were invited to bring clothing,
Page 769Their gifts were very generous, some of the children contributing things that they themselves had been wearing when they realized the greater need of others.
A week for family teaching, and especially for children of the ages three to fifteen, was held from June 22, 1957 at Astoria, Oregon. There were forty-seven who stayed the whole week, of whom twenty-seven were children. The Astoria Community, which had no children within it, offered this service in response to Bahá'u'lláh's statement: "He who educates his son, or any other children, it is as though he hath educated one of My children." In 1962, from June 24 through 30, this
Northwest Children's SummerConference in Astoria was held for the first time under the sponsorship of the National Spiritual Assembly, and on this occasion this experiment in Bahá'í living, which started originally with seventeen children and twelve adults, drew one hundred and four people � seventy children and youth and thirty-four adults.
Over a four-year period, a strong children's program has been developed in
West Covina, Californiaby six adjacent Bahá'í communities. Classes are held on Saturday mornings on premises rented from the local Jewish Community.
The Bahá'ís of Los Angeleshave regular classes for eight age groups: under three, three to five-year-olds, six to eight-year-olds, nine to eleven-year-olds, junior high school, high school, young adult and adult.
Once a month the Albuquerque, New Mexico Baha children visit a different church or religious group; one week they were invited to an Indian pueblo.
The Baha School in Seattle, Washington consists of six classes, for age groups ranging from preschool to enrolled Bahá'í youth.
The program for the youth is particularly intended to train them to become Bahá'í teachers. While the young people are in session there is a study class for the parents of non-Bah&i children and for others who are interested in the Faith.
The first year of this activity yielded the enrollment of eight adults, six youth, several people studying with a view to becoming Baha'is, the distribution of a large amount of literature on request, and the formation of a Bahá'í chorus.
Before any classes were organized on a formal basis in Seattle, the Local Assembly sponsored three conferences to discuss these matters with interested believers. Five seminars followed for the training of prospective teachers.
It was determined that the whole curriculum should aim at acquainting the child with his environment, with himself and with his relationship to God. Armed with this information and training, representatives of four communities joined in launching the school under the sponsorship of the Seattle Assembly, through which all the activities and assistance of other communities and individuals continued to be channelled. Regular teachers' meetings are held and the progress of the project is constantly reviewed. The underlying goal, as described by the Seattle Assembly, is "to produce a desire in the child to enroll in the Faith and to be equipped to teach it and to understand the responsibilities of IBahá'í membership."
At many summer schools special programs are organized for children and youth, but everywhere this is not the case; the youth have played an important and enthusiastic part. The youth program at Davison Summer School was described as follows: "Have you ever been to a youth session at Davison?
If you haven't, we would like to have you live a typical day with us. It is 7:00 a.m. Someone is ringing the bell telling us it will soon be time for devotions which are held in the auditorium at 7:30.
After devotions we head for breakfast just to relax. At 9:30 we all set out for the administration class.
Next we go to choir practice... After that. a class on progressive revelation. Lunch is soon over, so we all go to a nearby lake to swim for our afternoon recreation. An optional discussion class is held on the beach...
Then we return home for a welcome supper. For evening entertainment there are programs such as a masquerade, dance, or talent show.
Public meetings are held every Wednesday evening.This is just one day at a typical youth session Throughout the United States, youth have served actively in teaching the Faith.
Plans were developed for the establishment of a Youth
Circuit Teaching Programin twenty designated areas of the country, with the goal of developing teaching abilities as well as spreading the Cause of Bahá'u'lláh.
Page 770set out on successive weekends on a circuit teaching tour that took them to eight cities.
Two youth from Sioux Falls, South Dakota planned activities for the Dakotas and one of them also made teaching trips to Omaha, Nebraska. There have also been examples of youth who have travelled from place to place in the South where there are not many Baha youth and where the adult believers are eager for the assistance which youth can provide; the youth teachers return feeling that their time has been richly spent.
California has also tried circuit teaching successfully.
Three or four youth, accompanied by an adult chairman, go to outlying communities and cities to conduct meetings.
The Baha youth of Los Angeles, California reported the following types of activity in 1958 � 59: Youth-adult panels on a monthly basis; weekly firesides for college youth; participation in meetings observing
Negro History Week, BrotherhoodWeek, World Religion Day, World Youth Day; social events such as dances and beach parties; contact with nonBahá'í groups such as N.A.A.C.P., Nisei, and American Indian Service Committee; newspaper publicity; membership on Local Spiritual Assemblies; reports at Nineteen-Day Feasts.
The Local Spiritual Assemblyof Las Vegas, Nevada supports two youth panels, each under the guidance of an adult moderator and each able to travel up to three hundred miles one weekend a month.
These youth, some of them not yet Baha, defray their own expenses.
During the summer of 1959 Baha youth in the area of Nashville, Tennessee sponsored four well-attended public meetings to encourage racial understanding.
Speakers were Bahá'í college and university professors. Sunday morning worship services and Sunday evening firesides were provided as valuable followup activity.
The Youth Group of Phoenix, Arizona held a progressive dinner and informal fireside on October 25, 1958 in commemoration of United
Nations Week.the Bahá'ís of Puerto Rico presented slides with the script "Haifa, a Name to Remember" at the local high school. This was followed by a one-hour lecture and discussion period for students.
On March 11, 1958 fifty girls of an all-Negro Senior Girl Scout troop and fifteen parents of Silver Spring, Maryland were shown slides of the Holy Land and given the Bahá'í message stressing the oneness of religion.
Between January 12 andof Charleston, West Virginia conducted firesides and set up displays leading to a celebration of World
Religion Day.When there was an unexpected call in September 1962 from a Unitarian Church in Seattle, Washington for someone to address an audience of young people on the following evening, nearby Bahá'í youth responded nobly.
Six young people plus an adult moderator put on a panel discussion of the Faith which stimulated eager enquiries. In response, a considerable number of pamphlets were given out, and promises were made that information about forthcoming classes and meetings would be conveyed to all those interested.
Specifically youth activities in the United States are coordinated by a National Youth Committee appointed by the National Spiritual Assembly. This committee, in addition to its general work of coordination and encouragement, stimulates the holding of conferences and the observance of World Youth Day and provides for an exchange of ideas and plans among the youth through the publication of its illustrated Bahá'í
Youth Bulletin.was Guiding Purpose for Lifr Today. Seven communities reported their observances in detail. Noteworthy was the program held in Kokomo, Indiana, planned by the single youth there with the enthusiastic assistance of the adult Baha'is.
Forty people, representing the Negro and white races, most of them not Baha'is, came to hear Peter McLaren speak, and to enjoy the recreation and refreshments provided. The Bahá'ís worked through sympathetic leaders of church youth groups who brought their friends with them. After leaving, one group telephoned to tell the Bahá'ís again how much they enjoyed the meeting.
As part of the year's activities, the San Antonio,
Texas Baha Youth CommitteeSenior Bahá'í Youth Group attending Davison Bahá'í School.
sponsored a panel discussion for World Youth Day, held March 22, 1959. The meeting took place in the Y.W.C.A., and eleven Bahá'ís and eleven non-BaM'is attended.
The topic of the evening was "Religion and Youth", and invitations were sent to the several colleges located in San Antonio.
The afternoon's discussion was very successful, and as a result, weekly study classes were formed.
World Youth Weekend in Baton Rouge, Louisiana, during 1961, was originally intended to be a Baha pilot study on the campus of Southern University (Negro), sponsored jointly by the Bahá'í Interracial Committee, the Baha College Bureau, the Gulf States Area Teaching Committee and the Baton Rouge Assembly; but insurmountable obstacles made it necessary to change the location of the sessions to the American Friends Headquarters off the campus. However, through the cooperation of the University librarian and Mrs. Thelma Gorham, a Baha faculty member at Southern University, an excellent Baha display was set up in the University library.
The total attendance was 104 persons from seven different localities in two states.
The Bahá'í College Clubat the University of Wisconsin in Milwaukee, with the cooperation of the Local Spiritual Assembly, held its World Youth Day program in 1961 at the Union Lounge at the University, with seventy-two present.
Bahá'í teaching efforts at colleges and universities have taken on many different forms, from formal meetings to intimate personal conversations.
The Baha College Bureauhas been attempting to help organize the former, stimulate the latter, and act as a clearinghouse for other activities.
The Bureau has provided the following services, among others, to students and campus clubs: (1) Upon request it will provide each campus club with a rubber stamp for club correspondence. (2) Each youth may receive a IBah&i calendar to be placed in his room.
(3) There is a fund available for the purchase of books for college libraries.
(4) Kits, containing carefully selected literature, are available for presentation to teachers, professors, or groups wishing to
Page 772acquaint themselves with the Faith. In the past these kits have been used particularly by teachers of classes in comparative religion, and others. (5) Pamphlets are available for distribution at public meetings.
(6) Area representatives will provide speakers for public meetings.
(7) The Bureau is prepared to offer any form of assistance needed in establishing college clubs. (8) Personal correspondence is invited with any youth who needs help or ideas. (9) Assistance in planning and carrying out programs for Religious Emphasis Week is a vital and tangible service of the Bureau.
(10) Specific readings and courses of study, along with suggestions for the planning of college retreats, are given by the Bureau upon request.
The College Bureau, in response to a letter from the Guardian, compiled a list of colleges and a census of Baha youth in colleges at present so that any youth who so desires may select a school where his presence would be most helpful.
It has also made arrangements forBaha were invited to meet with the comparative religions class of the
Duke University Theologicalon the campus of Arizona State College sponsored an observance known as
"Religion in Life Week"from September 28 to October 3, 1958. The week began with a banquet at which a Baha gave the invocation, one of the prayers for mankind, which was very graciously received.
The Bahá'ís at the University of Arizona have decided that they are able to teach more effectively by personal contacts, firesides, study classes and devotional meetings, but without frequent public meetings. Each Sunday they have a highly publicized, very dignified devotional service with readings from various scriptures to which they invite the public to come for a
"World Devotional Service".At this service there are no speeches, no announcements.
Later on Sunday morning, they conduct systematic study classes for those interested in learning of the Faith, to which they do not invite new people until they have had some of the basic teachings. Friday evenings they reserve for firesides for new inquirers. At intervals they have parties and social events. The students are active in the Student Religious Council. One of the youth helped form the first club of American Indians on the campus, the Amerind Club. He also helps the Indian students with their social problems and by tutoring. Another student works with the International Club.
The Bahá'í youth on the campus of the University of Arizona in Tucson sponsored a very successful public meeting on the campus January 8, 1960.
To publicize this meeting, thirty-six hand-painted posters and 1,000 printed circulars were used. The posters were placed in all the dormitories, in the student union building and in windows of the stores and restaurants near campus. The circulars were distributed among the apartments for married students, in message-boxes at the dormitories, and were also posted near drinking fountains and other strategic spots in the classroom buildings. The resulting attendance was the largest ever to come to a Bahá'í public meeting in Tucson. There were fifty-five contacts, of whom over half had never before been in touch with any Tucson Baha'is.
About twelve Bahá'ísA Bahá'í speaker was invited to lecture on the Baha
Faith November 16, 1958at the Methodist Students' Movement of Conway, Arkansas, which draws its membership from 1-Jendrix College and the State Teachers' College, as part of their study of various religions.
The Bahá'í Club of theat Berkeley, California is experimenting with an idea which might prove of interest to other college clubs. It is announcing to men's and women's campus residences and clubs the existence of a "Bahá'í Speakers Bureau".
This idea has grown out of an increased curiosity among students there concerning the Faith.
The Bahá'í Club at StanfordUniversity is represented on the InterFaith Council and was asked to conduct one of the weekly candlelight worship services held on the campus. Besides business meetings, the club has firesides each Sunday, consisting of a devotional service, lunch and a discussion period.
Each Friday evening the youth have study classes, consisting of dinner in a private dining room in one of the dormitories, and deepening classes. They also have paid advertising in the paper once a week in
Page 773addition to the free publicity they are given in the campus paper.
In Denver, Colorado, in 1954, a group of six youth were able to introduce the Faith to a nondenominational religious group of college-age Negroes and to take thirty of their new friends to Temerity Ranch for a weekend of further study. These were typical of activities on college campuses throughout the nation.
At the University of Illinois for several years Baha have taken turns enrolling in a philosophy or religion course. In February 1957 the instructor asked Muzhan KhAdem, a Baha youth, to speak to the class about the Bahá'í Faith at the last meeting of the course. The next year, he announced, he would, himself, give a lecture on "An Improvement on
IslAm".The committee planning the Religious Life Conference on the campus of Illinois
State Normal Universitywrote in August to the National Spiritual Assembly requesting that they provide a Baha representative to take part.
The request was referred to the nearby Urbana Spiritual Assembly which voted to send Dr. Garreta Busey. Miss Busey was asked to meet a freshman rhetoric class, where she spoke of "Poetry and Religion", and a sociology class where she spoke on "The Great Family of Religions". Later in the day she held a seminar for any students who might be interested, and expected few inquirers since there were nine other seminars being offered by various denominations, one of them on the popular subject of marriage; however, there were forty students or so who asked eager questions and took literature.
The Baha College BureauCouncil adopted the Bahá'í phrase, "Say: All are created by God" as the theme for
Brotherhood Week.Arrangements were made by the IBahá'í youth of Missoula, Montana for two Bahá'í speakers to present the Faith at the
Montana School of ReligionThe InterFaith Club of the American International College sponsored a "Baha Faith Night" and invited Beatrice Thigpen of Linden, New Jersey to speak.
On December 12, 1958, a program commemorating Human Rights Day was held on the campus of Duke University in Durham, North Carolina.
This was sponsored by the Intercollegiate Fellowship, a group composed of students from North Carolina College and Duke University. The program consisted of a panel on which each member spoke of his particular relation to human rights.
Hinduism, Judaism, Christianity, IslAm and the Bahá'í Faith were represented on the panel. Later, on December 14, four Baha college students spoke during a panel discussion commemorating
Human Rights Day.a tea given during 1962 by Baha youth for foreign students was a great success. Seventeen students from Ghana, Sierra Leone,
Virgin Islands, Finlandand China attended, in addition to others from Texas,
Maine and North Carolina.Greensboro was the site for a college weekend retreat, for which believers in the area provided overnight accommodations.
Mass proclamation of the Faith to about 2,000 persons was instituted at North
Carolina College in Durhamwith the presentation by the college of a Baha speaker for Religious Emphasis Week, and an exhibit in the college library.
Athens, Ohio used a radio script based on the story of the B~b's declaration in 1844, at the Ohio University campus. This opened the way to many requests for Baha speakers. The youth group meets daily for dawn prayers and for deepening study and consultation. They have made friends with students from Malaya, Haiti, Jamaica and India. They invite small groups to evening meals and discussions.
They also take part in campus activities to meet new inquirers.
Hormoz Sabet was able to speak to fifty-two theological students at Lincoln University in Pennsylvania. He has had several opportunities to speak to groups about the Faith, and he holds regular firesides in his home.
In Logan, Utah, during 1962, the Bahá'í Club ofplayed an important part in Religious Emphasis Days on the campus. Through the club's guest speaker, a total audience of well over 1,000
Page 774persons heard the Baha message. These guest Bahá'ís also spoke before classes, special gatherings in fraternities, sororities and dormitories, and to a student-body assembly.
In addition, members of the club attracted much attention to the Faith with an excellent book exhibit in the Union
Building.The Bahá'í youth at the University of Utah were able to speak before a college-age group from the Methodist Church, to a Mormon sorority, and to have an article on the Faith circulated in the campus literary magazine, The Pen, which has one thousand readers.
As a result of the activities of the Baha at the University of Virginia, the Faith is now being taught at the University as part of the course, "Western Religions". The origin, history, administration and present status of the Faith is presented with some emphasis on the three Central Figures of the Faith, and with a showing of pictures of the Temple.
In 1954 two IBahá'ís on the campus of the University of Washington began a Bahá'í Club by putting forty posters on bulletin boards with a place where the new discussion topic for each week could be inserted.
They were able to put announcements in the student newspaper and to have a book display in the Student Union showing a book and explanation for each religion, a picture of the IBah&i I-louse of Worship and a picture of one of its pylons showing the symbols of the religions.
The National Youth CommitteeLaid", for a series of workshop meetings held among the Bahá'í youth in October 1954 in California, Arizona, Colorado, Florida, Georgia, Idaho, Illinois, Indiana, Maryland, Massachusetts, Michigan, New York, North Carolina, Ohio, Oregon, Pennsylvania, Texas, Utah, West Virginia and
Washington.In June 1955 forty youth and their friends from the area including Illinois,
Indiana and Wisconsinattended a youth weekend at Milwaukee where a beach party and picnic were held. Madison, Wisconsin and Detroit, Michigan held weekly firesides, for which there were two meetings in Detroit, one for high school, the other for college-age youth.
In October 1956 there was a series of conferences in many sections of the country to which youth from several states came to encourage each other and to share ideas and enthusiasm.
Others gathered together in December for the same purpose. A national Baha Youth Week was inaugurated in November to encourage communities who did not as yet have youth committees to form such committees and reach out to the youth of their towns, even though they might not have Bahá'í youth of their own.
More than seventy youth from all parts of the country converged on Wilmette at the time of the National Baha Convention in 1956. The college students learned of the model constitution which had been drawn up for campus Bahá'í clubs by the National College Bureau. They discussed methods of teaching on campus and recommended the establishment of a college speakers' bureau. They felt the value of area youth committees and suggested the appointment of adult advisors to the National Youth Committee who could furnish continuity for work that is carried on by shifting youth committees.
On February 23, 1958 twenty-sixyouth gathered together for an Area Youth Conference.
After consultation and discussion of the Guardian's latest messages, problems concerning youth teaching were discussed.
Twelve IBahá'í youth attended a youth conference, the first of its kind, in Nashville, Tennessee at
Vanderbilt Universityover the weekend of March 8 � 9, 1958 for consultation on the World Crusade. This was followed by several well-attended public meetings.
On March 22, 1958 a youth conference was held in Phoenix, Arizona for the Baha youth of Central Arizona in conjunction with the Regional Conference.
On April 13, 1958 a youth conference was held inTeaching, and the National Bahá'í Fund. A panel discussion was held at the local newspaper building entitled,
"Bahá'í Answers for Today'sAs the concluding event in the Centennial Celebration of student religious activities, the University of Michigan sponsored a National Consultative
Conference in November1958, to which Bahá'í representatives were invited. This was the first national conference in our times to which representatives from all
Page 775sections of the country were invited to plan the teaching of religion on campuses and to discuss the religious life of their students. Six hundred faculty teachers of religion, religious workers, personnel workers, administrators and representatives of national educational and religious organizations were present.
An Inter-community YouthConference on the theme, "The Power of Unity", was held November 22 and 23, 1958 in Des Moines, Iowa.
The December 1958 weekend conference set by theBureau was attended by people from North Carolina, South
Carolina, Pennsylvaniaand West Virginia. This conference was held on the West Virginia State
College campus. Suggestionswere considered on how to attract students to the Faith through newspaper publicity, book displays, contacting campus organizations, using music as a medium for making contacts, and supplying speakers to other campus organizations.
Fourteen youth attended a conference on March 15, 1959 at Burlingame, California, at which time they studied the importance of Bahá'í youth in the future of the Faith.
The first National Bahá'íYouth Conference was held in twelve areas of the United States on October 25 � 26, 1959. The topic for these meetings was "The Function of Youth in the World Crusade".
The second such series was held on February 20 � 21, 1960 in the same twelve areas on the subject,
"Success in Teaching".A series of retreats for Baha and nonBahá'í students throughout the United States was organized in 1961 by the Baha College Bureau to promote added interest and give special emphasis to teaching the Faith in colleges. The theme for study and consultation was
"Religion for Modern"Building a Bridge to the New World Order" was the theme of a youth conference held in Pendleton, Oregon, April 1 � 2, 1961, with sixty-nine in attendance.
Fifty youth from six states came to a conference held on October 28 � 29, 1961 in the children's room of the I-louse of Worship in Wilmette, Illinois. Believers in the Temple area contributed food and funds for three of the weekend meals, and the youth were lodged in Baha homes.
Youth representing several countries, states and colleges came together in Dexter, Michigan, November 1961, for a four-day conference.
Held over the long Thanksgiving weekend at the home of a hospitable believer, it drew a total of seventy-eight young people who, amid their animated sessions, consumed 527 meals plus additional light refreshments. The program was highlighted by a two-day workshop in which the youth prepared and presented "Wake Up � to Live", a one-act play interpreting Bahá'í solutions of problems raised by the threat of nuclear war. The nine scenes were enacted in "living newspaper~~ style and were tied together with a running narration and sound effects.
Four workshop classes for junior youth were sponsored by the National
Bahá'í Youth Committeeon July 25 � 26 at Davison Baha School in Michigan as a part of the Junior Youth
Sessions during July1962. Classes on the Divine Messengers, 'Abdu'l-Bahá, Bahá'í Administration, and the National Bahá'í Youth Committee were conducted. Organized games and community singing provided activity for the twenty-five junior youth who attended the workshop classes.
From seven states almost a hundred young people converged on the Nashua-Hudson section of New Hampshire for a threeday conference the last of December
1962. Hudson Grange Hallwas the locale for the sessions and for meals, except breakfast; housing was furnished by nearby believers and even by ~orne contacts.
Devotions, consultation, workshops and true Baha fellowship made up the program.
In the vast, sparsely-settled Rocky Mountain area, Bahá'í youth and their friends gathered in Colorado Springs, Colorado under the shadow of snowcapped Pikes Peak, December 29 � 30, 1962. From the plateaus, plains and mountains of Colorado, Montana, New Mexico and Wyoming, some travelling 600 to over 1,000 miles, they came for study, prayer, fun and fellowship. These youth not only demonstrated the love of Bahá'u'lláh, but enriched and inspired one another. Some had never met another Bahá'í youth, and to share the weekend with the twenty-five in attendance was an experience in itself
Page 776America and Panama publishes a quarterly children's bulletin containing detailed instructions on the organization of children's classes and suggestions prepared by professional teachers for activities of children of various age levels. Also included in the bulletin are original stories about Baha children of other parts of the world, illustrating interesting customs and desirable character traits.
In Costa Rica during 1959 � 1960, a native believer, who later pioneered in Nicaragua, organized a football team sponsored by the Local Spiritual
Assembly of San Jos&In 1959, a club with some fifty members was formed in Tegucigalpa, Honduras under the name, "World
Fellowship Club". Itwas modeled after the "Club Excelsior" that met with considerable success the year before in San Salvador, El Salvador.
Four members of the Executive Committee of nine were Baha, and the remaining club membership consisted chiefly of contacts or potential contacts.
Weekly socials were held in the apartment of a Bahá'í pioneer. One of the most outstanding events sponsored by the club was a beautiful reception celebrating United Nations Day, attended by some 125 people.
In Guatemala, neighborhood children meet regularly on Saturday afternoons to learn Bahá'í prayers, sing songs and discuss applications of the Teachings to character building and practical living.
The class ends with a period of drawing, painting and game playing outdoors.
One of the activities of interest is carrying on a correspondence with an active Baha children's class in Hamburg, New
York.The first member of the Maya-Quich6 race to become a Bahá'í was a twenty-two year old youth who serves as a tourist guide and brings people to see the Baha Cultural Institute in Chichicastenango, Guatemala.
South America The Nationalfor the northern countries of South America edited and distributed a bulletin to the five countries: Brazil, Peru, Colombia, Ecuador and Venezuela. This bulletin was patterned after The Child's Way published in the United States and bore the same title, El Sendero de los Nihos Baha'i. The aim of the committee is, through its bulletin, to stimulate better techniques in the planning and activities of Bahá'í children's groups. They have borrowed and translated into Spanish some of the articles from The Child's Way, David Hofman's God and His Messengers, and have included some words and music of children's songs and
'Abdu'l-Bahá'í "Benediction".for Ecuador publishes a children's bulletin The children's Voice, and a youth bulletin.
The Bahá'í Community of Otavalo, Ecuador established a Bahá'í day school, organized on a regular schedule and conforming to the New York State curriculum. Through the kindness of several New York Bahá'í communities, textbooks were provided for grades one through six. History, science, geography, music, art, crafts, dramatics and reading are taught, stressing Bahá'í viewpoints at every opportunity.
On Saturdays the school is used for teaching reading, writing and arithmetic to the Indians, both children and adults, many of whom have become Baha.
The Baha children's class of Otavalo has a varied program which includes: formal study, creation of their own prayer notebooks, observing Holy Days, serving refreshments at adult meetings, singing in a chorus and presenting dramatizations and ballets.
In the same community Bahá'í children, youth, adults and their nonBahá'í friends have joined together into a club which holds art classes, puts on plays and ballets, goes on hikes and picnics, has a choral group and conducts sewing and cooking classes.
The Bahá'í National YouthCommittee of Brazil prepares and issues regularly a youth bulletin Boletin de Juventude Baha'i.
Members of the committee are planning to go into Indian territory to take the Bahá'í message to these people in accordance with the beloved Guardian's request. Others are serving as circuit teachers to rural areas.
After gaining permission from their Local Spiritual Assembly, the Baha youth of Rio de Janeiro organized the annual summer school and conducted a successful series of courses designed around Bahá'í books.
Page 777Hand of the Cause 1-lermaun Grossrnann with the Baha Children's Group of Otavalo,
Ecuador.The Bahá'í youth of Curitiba, Brazil regularly visit an orphanage, sometimes showing moving pictures acquired from the American Consul.
The parents of these children are lepers. One of the youth gave a very interesting talk on the United Nations on television, ably supported by visual aids. Several months later, a large number of the Baha youth and their friends participated in a television program on "Human Rights".
The youth of Baha, Brazil, on returning from the Annual Convention in Rio de Janeiro, placed Bahá'í posters in the most important points of the city. Many people asked about the Faith after having seen these posters.
Later, three youth gave Bahá'í talks on the radio.
Other teaching techniques have been the distribution of Bahá'í pamphlets to students attending certain lectures at the University of Baha, and insertion of a series of articles on the Faith in a local newspaper.
EUROPEthere was increased youth activity during the second year of the World Crusade.
London Baha youth conducted debates in London and Reading, in 1954, using as one of their resolutions: "This house believes in God, and therefore in the Bahá'í Faith."
They planned various kinds of parties to make new friends, including rambles and outings when the weather was good. With the help of the Manchester Spiritual
Assembly, Miss Surreya Doctoroginformed a IBah&i Society at the University of Manchester, where several successful meetings have been held, including one addressed by Hand of the Cause Hermann Grossrnann, who spoke on "Science and Religion".
A single Baha youth at Oxford, attending Balliol College, where the Guardian studied when he was at Oxford, conducted regular firesides.
Mr. Leroy has, Hand of the Cause, spoke at one of these firesides.
An 'Iraqi Baha youth studying in England had an unusual way of teaching.
He designed an attractive portfolio containing pictures of the Temple in Wilmette and the Shrines in the Holy Land and attractive pamphlets on various aspects of the Faith. These he showed vvherever he went. The
British National Youthpublication The Voice of Youth, in 1954, described youth activity in Leeds,
Bristol and Southseayouth pioneers who had settled in Cambridge, Bristol, Cardiff, Leeds and Leicester.
When the annual British Youth Conference was held in April 1956, there were thirty-one youth present from different sections of Britain.
Nine towns reported on their activities. Members of the National Spiritual Assembly told them of the immediate needs facing the country before Ri~v6n, and reminded them, "Our members are few. The most that we can do is the least that we can do."
The British experimented with a number of schools in 1957. They held their first I3ahA'i youth spring school from April 12 � 17 in Bournemouth. Forty youth came from all over Britain to study together.
Each day they had a lecture on the history of the Baha Faith; a choice of study classes on administration or on the Jewish, Christian, Islamic and Baha Faiths; and a class in public speaking.
Afternoon activities varied. Evening programs included a twenty-ques-tions panel, slides of Haifa and Wilmette, and a fancy dress ball with a midnight hamburger roast following it. Youth also attended summer school at Derby Hall, one of the colleges of Liverpool University, and a youth school at
Cardiff.The first Baha youth weekend school, planned by the British Youth Committee, was held in Scotland February 23 � 24, 1957. It was attended by youth from Edinburgh, Glasgow and Belfast, and by students whose original homes were England, India, IrAn, Shetland Islands, Ireland, Scotland and ThkistAn. They had talks on "Who Is Bahá'u'lláh", "The Bahá'í Faith and the Individual", "God and the Soul of Man", "The Bahá'í Faith and
World Problems" and "BuildingA similar weekend school was held in Reading, England and another was held during the summer in the northernmost outpost of the British Isles, at Lerwick in the Shetland
Islands.Paul Adams, who was the editor of The Voice of Youth, resigned in order to go to Spitzbergen as a pioneer. While waiting for permission to go to the island, he settled in Norway to help with the work there and to get as close as he could to his goal.
Denmark Assisted by their Persian friends, the youth committee of Copenhagen held a successful "Persian Evening" social and teaching event. The ball was decorated with beautiful Persian carpets and art objects. Persian music was played, and short talks were given on Persian culture, history and religion.
The Local Spiritual Assemblyof Gentofte has appointed a youth committee which has planned several interesting series of weekly youth meetings to provide an opportunity for young people to express their thoughts freely and to increase their knowledge of various cultures. The committee also publishes a Youth Magazine every nineteen days. Some of the issues are translated and sent to about fifteen other countries which frequently send their youth publications in exchange or submit letters containing interesting news of youth activity.
Belgium The field of action for youth activities in Belgium centers around Liege where a good number of youth have swelled the ranks of the Faith, particularly in university and high school circles. Similarly, in Louvain, at the Technical Trade School at Charleroi, and at the University of Brussels, there are Bahá'í youth. With this groundwork and arousal of keen interest in the schools, it is anticipated that enrollments of both youth and adults will be increased sizeably.
Luxembourg The first EuropeanSchool, which was held in Eciternach, Luxembourg, in 1959, was addressed by Hand of the Cause
Hermann Grossmann.Luxembourg, Esch, Dudelange and Differ-dange shared, on successive Saturday evenings, a regular program of discussion socials attended by Baha youth and their friends.
France French youth activities are usually woven in with the activities of the communities in which the youth live, and many of the French Bahá'í youth are carrying full administrative loads as young adults.
Persian Bahá'í youth are assisting Baha teaching work in French colleges and coin-munities as they are all over the world.
It is difficult to assess the value of these youth who are, some of them, third and fourth generation IBah&is, steeped in the traditions of the martyrs, ardent in their desire to serve the Faith of Bahá'u'lláh.
An Egyptian youth, HusseinSaad-el-Din, went as a pioneer to Lyons and conducted youth meetings every week in his apartment.
Page 779lie was unable to get a work permit, but he remained at his post upon the request of the beloved
Guardian. On February27, 1958, after two days of illness from what seemed to be an abcessed tooth, he died. He was to have been one of the delegates to the historic convention for the establishment of the first National Spiritual Assembly of
France in April 1958.An American youth who came to France with her parents, who settled in Chateauroux, went to Orleans to live, and became twenty-one in time to become a member of the reinstated Assembly for that community. She carried a full adult load and conducted the children's class.
Bahá'í youth activities in France have been under the direction of a National Youth Committee since 1958. In 1961, two National Youth Committees were appointed, one for the northern region and one for the southern region.
These committees have been active in writing Bahá'í articles, developing youth speakers aiid planning and holding meetings.
Young Baha of Francehave the opportunity of attending not only their own, but the summer schools of nearby countries and the annual International
Youth Summer School.The fifth annual summer school in France, held in 1960 at La Roche, Posay, witnessed the first inclusion of children's classes in the program.
Prayers and The HiddenWords were studied, as well as the history of the Faith. Each child compiled his own notebook containing creative drawings, quotations, and prayers to be memorized.
The children conducted the morning devotions on the closing day of the school, saying prayers in French, English and Persian. Among the participants in this school were twenty-three youth: thirteen from France, eight from Belgium, one from Italy and one from England.
A high point in 1962 was the first Regional Youth School of France which was held in the city of Orleans on the weekend of April 14 � 15. Friends attended from Marseilles, Strasbourg, Lyons, Paris, Olivet and Orleans. In addition to formal study classes, a large fireside was held the last evening, featuring talks and a social period.
Portugal Sponsored by the youth committee of Airnada, Bahá'í youth and their friends from Almada, Lisbon, Amadora and Queluz chartered a large bus for an excursion May 28, 1961, which afforded an opportunity for Bahá'í discussion and fellowship.
Italy and SwitzerlandThe Bahá'í youth of Italy and Switzerland first met together during the convention of 1953. Since that time they have gathered at other conventions and summer schools to consult on mutual problems.
They have discovered one difficulty in that they speak four different languages. The summer school at Bex-les-Bains, Switzerland gave them an opportunity to discuss "The Part of Youth in the Ten Year Crusade", "Contacting and Confirming Youth in the Faith" and "Baha Youth Living in a non-Bah&i World". The youth from
Italy and Switzerlandmet again during the Annual Convention for those countries in April 1955. They decided to share ideas through a page in the national bulletin.
Jerry Bagley, a Bahayouth from the United States, has been taking part in Italo-Swiss activities.
He studied Italian strenuously so that he could pass the examination for admission to the University of Sicily. He became friendly with young members of the nobility in Italy, made contact with the first person to become a Baha in Sicily, and helped with the development of the first Assembly in Sicily (Palermo), formed in April 1958, on which he was too young to serve.
The fifth annual Bahá'í Youth Winter School ofopened December 26, 1959 in the charming mountain village of Evokne, Switzerland.
Abundant snow and a warm fire greeted the friends and contacts upon their arrival. About fifty-five youth, children and "the young-at-heart" gathered together, representing six countries, assuring the usual international character of this school.
For the first time, a large delegation from several Italian communities participated.
The 1960 � 61 session met at the ski resort of Leysin in the Swiss Alps. About fifty Baha and their friends gathered for ten days, coming from Italy, Switzerland Frarce England, Luxembourg, Monaco and Belgium. A large number of these were pioneers, from four continents.
The program of study was divided into two daily sessions: after breakfast and before
Page 780Italo-Swiss Youth Winter School held in Goldiwil, Switzerland.
supper. Late mornings and early afternoons were free for enjoying winter sports such as skiing and ice-skating.
At the suggestion of theof Perugia, Italy, Persian Bahá'í students of the area divided into three teams of six each. Each group volunteered to walk through a different part of Umbria to bring the glad tidings of Bahá'u'lláh to all the villages and towns along the way.
During the three tours that took place during July and August of 1961, the teams walked over 400 miles and visited over 260 villages in central Italy. They presented the Faith to at least 4,000 persons.
About sixty youth of various nationalities attended the Bahá'í Youth Winter School which was held from December 25 through January 1, 1962 at the Hotel Waldpark in Goldiwil,
Switzerland. Morningclasses were given in both French and English, utilizing The Kitáb-i-Iqdn and Some Answered Questions.
Afternoons were taken up with hikes, ice-skating and interesting discussions.
Every evening after dinner, some activity was planned, such as a talent show, slides, games and dancing.
One evening there was a talk on the origin of Negro spirituals and a talk describing a pilgrimage to Haifa.
Climaxing the school, a New Year's Eve party was successfully organized.
The presence of many nonBahá'í guests naturally added to the happiness of the Bahá'í youth.
Padua, Italy was the host city on July 22, 1962 to the largest meeting of Bab6.'i youth and friends ever assembled in Italy to that date. Thirty-nine people attended the conference, of which nine were non-Bah&is, from thirteen cities including Venice, Milan, Florence,
Genoa and Ban.A program given by the children of the Bahá'í class in Geneva, Switzerland included prayers by the children in French, English, Urdu and Persian; Bahá'í songs, piano music, a story from the life of 'Abdu'l-Bahá, a report of the year's activities, a talk about the Faith and discussion of the twelve principles.
The seeds of the Faith may lie dormant for many years, as many Bahá'ís have been able to testify from their own experience.
A remarkable occurrence was told by Marzieh Gail and recorded in the Geneva News Exchange in 1956.
One of the refugees from Hungary was a Baha who bad learned of the Faith in a strange and wonderful way. When he was a boy of 16, he was placed h~ a concentration camp for Jews in 1944.
Another deportee, a Polishlawyer, talked to him about the Faith. No one had any food, but the lawyer had been hoarding a carrot in his pocket. He gave the carrot to his new friend. saying, "You are young. Perhaps you will survive.
If you ever hear about the Bahá'í teachings, pay attention. Do not turn away." Then the lawyer, Leonti Kopetski, died.
Four years later the young man read of an interview with a Czechoslovakian diplomat who had seen the Bahá'í Temple in Wilmette and who spoke of a woman of Hungarian descent who
Page 781I3ahei'i Youth Summer School in Schlitz, near Fulda, Germany.
was living in South America.The young man wrote to Gwen Sholtis, in care of the Baha Temple in Wilmette, Illinois. She taught him the Faith by correspondence.
Germany and Austria TheGerman Bahá'í youth publish an excellent little magazine Bahá'í Jugendbrief, of ten to twenty pages in which they tell of their many activities. In March 1957 it had its tenth birthday.
World Youth Day has been regularly observed, with meetings held in various cities.
Winter schools and summer schools are well attended by Bahá'í youth in Germany who come from surrounding and distant areas. Youth from Germany also often attend Baha schools held in other parts of Europe. In August 1954 the "summer week" in Ueberlingen on
Lake Constance (BodenSee) found thirty-eight youth from Denmark, Norway, the United States, Persia, Switzerland, as well as Germany, on hand to consider such subjects as "How do we stand in the world in this Bahá'í age 7", "Youth in the first hundred years of the
Bahá'í Faith", "Excerptsfrom letters of young pioneers", "Atomic age � Baha age" and others.
An autumn conference was held October 9 � 10, 1954 at Ludwigsburg, and the following year, on December 26, a winter meeting took place at Oberndorf on the Neckar, at which forty youth combined Bahá'í study and skiing. A very successful winter school was held on Mt. Schauinsland in the southern Black Forest
December 26, 1957 � January4, 1958, attended by ninety and, on some days, over one hundred people, among whom were thirty nonBahA'is.
Eight different countries were represented: Arabia, Persia, Iceland, Norway, England, Switzerland,
Austria and Germany. Themain subject for the sessions, "Religion and Man in the Machine Age", was introduced by Martin Aiff. Dr. Herrnann Grossrnann, Hand of the Cause, and his wife, Anna Grossmann, Auxiliary Board member, contributed a great deal to the interest and spirit of the discussions.
As usual, the beautiful surroundings added to the enjoyment of the school, with skiing, long walks, dancing and humorous anecdotes told by Persian friends.
Over twenty Baha youth took part in a Karisruhe "Conversation" held November 2 � 3, 1957, which resulted, according to the Jugendbrief report, in a strong feeling of unity among youth wherever they might be carrying on the Bahá'í way of life.
Roif Haug, one of the Baha youth of Germany, became a Knight of IBahA'u'lUh when he pioneered to one of the World Crusade goals of his country. He arrived at his post before his twenty-first birthday.
Page 782The German Bahá'í youth gathered together December 26, 1958 to January 5, 1959 for their annual winter school at the Schauinsland in the Black Forest. More than eighty young people from Italy, Switzerland, Liechtenstein, France, England, America, Korea and Germany came to spend ten days in the beautiful surroundings in order to deepen their knowledge of the Faith.
Besides studying and discussing the teachings of Bahá'u'lláh, there were hours left for skiing and other winter fun.
About twenty-five young Bahá'ís gathered on October 11 and 12, 1959 at the modern Youth Hostel of Heidelberg to study the teachings of the Baha Faith in relation to presentday problems. On the first night, Dr. Udo Schaefer spoke about Baha Administration, laying special emphasis on the administrative needs for a united world community. Next day, Frau Anna Grossmann spoke on teaching problems, the true meaning of the declaration and of confirmation after declaration. Rena Steiner also talked about the duty and privilege of every individual Bahá'í to be a teacher. Toward the end of the conference, each attendant was assigned a topic on which to speak for two or three minutes.
This "game" proved to be very useful, as each person had to speak freely before an audience � some for the first time.
On March 26 � 27, 1960 Bahayouth from eight German cities and towns gathered at a youth hostel in Karisruhe.
Talks and discussions centered around the theme of "Ideals versus Idols".
Evenings were topped off with music and recreation.
World Youth Day in Bonntook the form, in 1960, of devotions and discussions in the morning and a social gathering with Bahá'í friends and contacts in the afternoon.
World Youth Day programs were conducted in Germany during 1961 in Stuttgart, Bonn and Hamburg. About eighty Bahá'í youth and their contacts heard talks on, and discussed such topics as: "The Significance of
Being a Bahá'í Today"World Youth Day 1962 found meetings scheduled for three German cities:
Kiel, Tilbingen and Aachen(changed to Essen due to an epidemic). The sessions featured inspirational talks, breakfast meetings in local restaurants, and social afternoons spent discussing what had been heard and visiting nearby castles and other historic sites.
An interesting summer school, organized in the form of a tent city, was held in southern Germany, August 14 � 26, 1962 on the shores of Lake Constance.
Attended primarily by the age group below twenty, it devoted attention to such topics as: "Religion in Daily Life", "Young Baha as Citizens" and
"The Development of MankindEgypt The friends in Egypt, notwithstanding many limitations, have persevered in their work.
Auxiliary Board menTher Mubammad MustaphA reported: "The friends in Egypt feel more zeal and ardour for teaching the Faith...
A youth of 24 years, Nabil Mus-PpM, in his final years of medicine, had fifteen days to spare.
Immediately after his exams, he did not lose a moment and left for Aswan, the remotest provincial capital of Upper Egypt, which is very hot in summer. All the money he could procure was fifteen dollars and the railroad ticket.
He stayed in a modest hotel in Aswan and economized on his meals, eating a piece of bread and some beans for his most substantial meal of the day, so that he would have money to spend on refreshments for his guests. Such was the life he had for his two weeks, during which time he established contacts with over twenty people, including students and merchants. NatAl also made friends with some members of the Bahá'u'lláh tribe, which is an extension of the Zolo who live in the eastern part of the Stid~n along the Red Sea. Some other contacts were Nubians, who live along the Nile between
Aswan and Wadi Haifaof Sfld&i. This Nubian area is not of the same tribal system living in the Nubian mountains of the Southern Shd~n. It was a very pleasant surprise for him to find that some of the Nubians who worked some time ago in the dining and sleeping cars of the Palestine Railways knew the Holy Shrines and still remembered the name ''Abbas Effendi'. Nabil believes that if some of these Nubians embrace the Faith, the Call of God will be widely heard throughout that territory.
On his return, Nabil was seen off by ten of his contacts who came to the station to bid him goodbye."
Page 783For the first time girls were allowed to take part in the youth summer school, held in 1954 at Ramleh, near Alexandria, on the
Mediterranean Sea. Thegirls were accommodated in rooms; tents were erected for the boys. The Egyptian youth held three sessions of ten days each to take care of all who wanted to attend their school, where the following subjects were discussed: "The Goal of the New World
Order", "Prescriptionfor Living", "Renewal of Civilization", "The Holy Book of the Aqdas" and "Principles of Bahá'í Conduct".
On November 4, a Bahayouth convention was held at the national headquarters in Cairo with representatives from all the local youth committees in Egypt: Cairo, Alexandria, Port Said, Ismailia, Suez and Mansourah. Youth symposiums were held in December in five of these cities.
On September 22 and 23, 1955 Egyptian Bahá'í youth attended a convention in Egypt and discussed such topics as "Marriage Problems", ~'Dispelling Misunderstandings amongst Individuals in Families",
"Paternal Care'', ''Teachingin a Practical ~ "Internal and External Pioneering",
"Summer Schools" and "Purchaseof Land for a Mashriqu'l-Adhkar in Cairo". From the consultation caine suggestions for the translation of Twenty-Five Years of the Guardianshzp by RO~iyyih Rabbani, for ways of using vacation time for teaching, the advisability of choosing colleges in areas where teaching work is needed, for offering to provide room and board for high school youth so that their parents would be able to go abroad to pioneer.
The youth discussed the importance of prayers and of contributing to the Baha Fund.
As a result of the efforts of the Bahá'í Youth Committee of Alexandria, a Baha calendar has been prepared for the Bahá'í year 116 (1959 � 60).
This interesting and practical calendar is keyed to the Gregorian calendar and is printed in both
English and Arabic. BahaEthiopia In Asmara, the secretary of a local youth committee formed for the first time in February 1957, reported the accomplishments of the year in that community.
Kebede Wolde Selassiereported that the committee met every week to plan activities.
Every second week the youth held a conference at which youth gave lectures on various aspects of the Faith, read from appropriate passages in Paris Talks, and had questions and discussions.
On Baha feast days, the youth are given half an hour for the presentation of talks. During the summer the youth met three times a week for continuing study of Shoghi Effendi's
The Dispensation of Bahá'u'lláh, Biblicaltexts, and "Questions Answered in the Baha Writings". They offered their services to visit nearby towns to teach.
They also undertook, at the suggestion of the Spiritual Assembly, a translation of Bahá'u'lláh and the New Era. They helped with the Bahá'í summer school, giving seven of the lectures and showing a spirit of loving service. Two of the youth were inspired to pioneer as a result of their study of the
Ten Year Crusade.Morocco Mr. LA Ri(iv6ni and his wife, Baha'i, left their baby with a Bahá'í family in Ir6n, and taking their four-year-old child with them, went as the first Iranian Baha to pioneer to Casablanca under the Ten Year Plan.
They arrived in March 1954, and stayed until the establishment of a Local Spiritual Assembly, after which they pioneered to Rabat, where they assisted in establishing the second Assembly for the territory.
They left a luxurious home to go where conditions of living are very difficult.
Soon after their arrival, they began to study the French and Moroccan languages and to acquire friends among the residents.
Tunisia In Tunisia there are five youth pioneers.One of them, MustaphA el Beji, originally a Tunisian teacher in Libya, was expelled for being a Baha'i. After suffering much, including a period of imprisonment for the sake of his beloved Bahá'u'lláh, he settled in Sfax, where he was made to suffer again from the troubles raised against him by the 'ularnAs.
As a graduate of the Zeitouna Muslim College, he was able to silence the voices raised against him by his sound proofs. Uganda Mr. Ban&ni, Hand of the Cause for Africa, announced in 1956 the founding of a Baha school in Uganda.
Mr. Gutosi of Mbale paid 100 shillings a month toward the salary of a teacher for forty-seven children in Bululo. The parents also paid a small sum.
He was able to get permission to use a building from the firm which employed him.
Page 784An interracial kindergarten has been founded in Kampala, Uganda in which are enrolled children of Mrican, Indian,
Chinese, Goan and Britishbackgrounds drawn from the Christian, Muslim, Sikh and Hindu religious communities.
Forty children attend the school held in the founder's home. It is equipped with brightly colored tables and chairs, blackboards, books, toys, paints and modelling clay. Outdoors is the grassy playground where each person who passes is taught a lesson in racial unity by observing the children playing together.
On July 3, 1961 two Bahá'íprimary schools were opened in the villages of Tilling, Teso District and Dusaf, Bukedi District � both in eastern Uganda. Thirty-six boys and girls have been enrolled at the Tilling School and twenty-one at the school in Dusai. Named in memory of Hand of the Cause Louis Gregory and dedicated by Abdu'l-Bahá Ra1~i~ih KhAnum last January, the schools welcome children from Bahá'í homes and from other religious backgrounds.
Rhodesia On February 18, 1962, the first Baha children's class was held at the
Salisbury Motel School.The children were told that the class would start at 9:30 a.m., but they were there at 7:30 a.nv, patiently waiting for class to start. The response the first Sunday was far greater than hoped for.
There were an estimated 90 to 100 children. The next Sunday there were 112 children, some of them from Bahá'í parents, but mostly non-Bah&is. The fourth Sunday there were 114 in attendance ranging in age from six to fifteen years of age.
South and West Africa Theof South and West Africa exhorted the youth of the area to expend their utmost efforts in support of the Ten Year Crusade. They encouraged youth participation in feasts, organization and participation in study classes for deepening, spreading the teachings of Bahá'u'lláh, and full cooperation with all Bahá'í administrative bodies.
They invited all youth of the area to correspond with the National Youth Committee in order to consult on youth matters and to provide news items for the Youth Newsletter.
The Education Department1962. It was another milestone in the establishment and recognition of the Faith in that region. The school is a community project.
Blocks were made by the Baha, a Bahá'í contractor erected the building, trips were made from other communities to help with the painting, putting up of blackboards, pinup boards, making cupboards, etc. Beautiful desks were built in the garage of a Bahá'í family of another town, and were transported to the school in the lorry of still another Baha. Those who could not give time contributed money so that others could work in their stead.
School is being carried on with three teachers and an increasing number of children in five grades.
Many are watching the project with interest as it is a thickly populated African area. They are intrigued to see Africans and Europeans working side by side to build something that is not for the Europeans, but is to be the property of the African IBah&i Community and for the benefit of all the African children who wish to come.
Page 785IN THE spring of 1947 the National Spiritual Assembly of the Bahá'ís of the
United States and Canadawas accredited to United Nations as a national nongovernmental organization qualified to be represented at
United Nations Conferencesthen existing were recognized collectively as an international non-govern-mental organization under the title of "The Bahá'í International Community." These eight Assemblies were those of North America; the
British Isles; Germanyand Australia and New Zealand. To these eight bodies have since been added the National Spiritual Assemblies of the Bahá'ís of Canada, of Central America and of South America. Each National Spiritual Assembly in its application established the National Assembly of the United States as its representative in relation to United Nations.'
A significant action was taken in July, 1947, when the United Nations Special Committee in Palestine addressed a letter to Shoghi Effendi Rabbani, as Head of the Baha Faith resident in the Bahá'í World Center at Haifa, requesting an expression of the Baha attitude on the future of Palestine. In his reply, Shoghi Effendi made it clear that "Our aim is the establishment of universal peace in the world and our desire to see justice prevail in every domain of human society, including the domain of politics." The Guardian also pointed out his concern that "the fact be recognized by whoever exercises sovereignty over Haifa and 'Akka, that within this area exists the spiritual and 1 The number of National
Spiritual Assembliesadministrative center of a world Faith, and that the independence of that Faith, its right to manage its international affairs from this source, the rights of Baha from any and every country of the globe to visit it as pilgrims (enjoying the same privilege in this respect as Jews,
Muslims and Christiansdo in regard to visiting Jerusalem) be acknowledged and permanently safeguarded."
With this communication the Guardian enclosed a summary of the history and teachings of the Baha Faith which the Bahá'ís of the United States reprinted and distributed widely.
In addition to participation in a number of United Nations regional and international conferences four Bahá'í documents have been formally submitted:
"A Baha Declarationof Human Obligations and Rights," 1947; "A Baha Statement on the
Rights of Women," 1947;and "The Work of Baha in Promotion of Human Rights," 1948. On November 9, 1949, a letter was addressed to United Nations explaining the Baha concept of worship, in connection with the effort of United Nations to formulate a method of worship acceptable for use in its future prayer building.
On May 9, 1947, the Guardian wrote through his secretary to explain why he was encouraging Bahá'í association with United Nations: "He feels that the friends should bear in mind that the primary reason that he is encouraging Baha association with the United Nations is to give the Cause due publicity as an agency working for and firmly believing in the unification of the human family and permanent peace, and not because he believes that we are at present in a position to shape or influence directly the course of human affairs!
Also, he believes 785this association will afford the believers an opportunity of contacting prominent and progressive-minded people from different countries and calling the Faith and its principles to their attention. We should associate ourselves in every way with all movements of UN which are in accordance with our principles and objectives; but we should not seek to take the initiative or focus a glare of publicity and public attention on a very wide scale upon ourselves which might prove very detrimental to our own interests.
He considered, for instance, the 'Bahá'í Declaration of Human Obligations and Rights' appropriate and believes this type of action to be wise and suitable."
Other references in words of the Guardian include the following. From cablegram dated April 16, 1948, addressed to the National Convention of the Baha of the
United States: "Recognitionextended to the Faith by United Nations as an international nongovernmental body, enabling appointment of accredited representatives to United Nations conferences is heralding world recognition for a universal proclamation of the Faith of Bahá'u'lláh."
From cable of April 26, 1948, a passage included recognition by United Nations as one of the achievements of the American Baha Community, "whose spokesmen are securing recognition of the institutions of Bahá'u'lláh's rising world order in the United Nations."
From letter dated May 18, 1948: "The recognition given your Assembly (as representative of the other
National Spiritual Assemblies)by UNO as a nongovernmental body entitled to send representatives to various IJNO conferences marks an important step forward in the struggle of our beloved Faith to receive in the eyes of the world its just due, and be recognized as an independent World Religion. Indeed, this step should have a favorable reaction on the progress of the Cause everywhere, where, especially in those parts of the world where it is still persecuted, belittled, or scorned, particularly in the East."
All NonGovernmental Organizationsmake contact with United Nations through its Department of Public Information, section for NonGovernmental Organizations. The status of the nongovernmental organization has been defined by the Section for NonGovernmental Organizations in a letter written to the Baha United Nations
Committee:Information does not accredit organizations, but accredits the person nominated by an organization as an observer.
This system is similar to the accreditization of newspaper correspondents, which does not give accreditization to the paper, but to the man. Of course, the ac-creditization of the observer or the correspondent is dependent upon the standing of the organization or paper.
This may seem a fine line, but it is specifically designed to avoid the impression that we give status to organizations as such. The only way in which an organization can receive status from the United Nations is through having been granted consultative status by the Economic and Social
Council."This definition of the Bahá'í relationship to United Nations is important.
In referring to that relationship in public talks or publicity, the correct statement to make is: Bahá'í observers are accredited from the Bahá'í International Community (or from the
National Spiritual Assemblyof the Baha of the United States if reference to the national nongovernmental organization is intended).
In 1947 a United NationsCommittee was appointed by the National Spiritual Assembly of the Baha of the United States, and Baha relations with United Nations have been channeled through that committee.
Page 787trj trl tli Preceding the celebrations marking the tenth anniversary of the founding of the United Nations, thousands gathered at this festival held in the Cow Palace, San Francisco, California on June 15, 1955. The Baha representative who participated by reading a Bahá'í prayer is standing at the extreme right.
FESTIVAL OF FAITH1954 � 1963 THE period of 1954 to 1963 was a highly eventful one, marking an increase of strength through the participation of the newly elected National and Regional Assemblies.
These years contained, as well, the desperate appeal to the United Nations to save the lives of the Persian Baha'is. As in previous years, the Baha
International Communitysent delegates to many international, regional and state conferences.
By the end of 1956 the scope of the international activities had reached the point where it was desirable to divide the tasks previously assigned to the Bahá'í United Nations
Committee. That Committeewas given the specific task of developing relations between the American Bali Wis and the United Nations and included the increasingly important function of assisting the American Baha Community to celebrate properly United
Nations Day and HumanRights Day, dates which soon became annual events in the calendar of the Bahá'í communities. The work of the Baha International Community was assigned to our international observer at the United Nations, Mrs. Mildred R. Motta-hedeb, in consultation with the Executive Secretary of the Community, Mr.
Horace Holley.In that same year Shoghi Effendi appointed a special committee to be called into action for matters of international importance. Permanent members of the committee were Dr. Ugo R. Giachery, John Ferraby, 'Azfz Navidi,
Dr. Amin EanAni and MildredDuring the period of the Crusade the Bahá'í observers accredited to the United Nations were Hand of the Cause Ugo R. Giachery, Europe; Mrs. 0. H. Blackwell,
United States; and Mrs.wrote its Charter in 1945 in San Francisco, the member nations realized that changing world conditions might necessitate changes in its Charter. It, therefore, arranged for a Charter Revision Conference to be convened in 1955.
In anticipation of this significant event eachAssembly was solicited for suggestions which might be incorporated in Bahá'í proposals for Charter revision. Bearing these suggestions in mind, a carefully conceived pamphlet representing the first united effort of all the National Spiritual Assemblies in a nonBahá'í field was prepared. Entitled
"Proposals for CharterRevision Submitted to the United Nations by the Bahá'í International Community", a copy of this pamphlet, together with a covering letter written by the Executive Secretary, Mr. Horace Holley, was sent to each of the delegates at the Conference. In addition, copies were presented to officials of many universities, to librarians, and newspaper men.
The distribution of this pamphlet is specially to be noted as a point of future reference.
Preceding the opening of the Charter Revisionrepresented were: Buddhist, Christian-Eastern Orthodox, Christian-Prot-estant, Hindu, Jewish, Moslem, and Baha'i. Mr. Arthur L. Dahi, Jr., representing the Bahá'í Faith, read a prayer taken from the words of 'Abdu'l-Bahá Fifteen thousand people were present at the Festival and the program was both televised and broadcast by several stations, as well as being widely covered by the press.
Page 789Community was represented in many international, regional and local conferences of United Nations NonGovernmental
Organizations. Bahadelegations chosen from many racial backgrounds attended international conferences held in the New York and the Geneva headquarters of the United Nations.
Their contributions to the discussion on various subjects were highly constructive and received serious attention.
On May 20 � 21, 1959, at the New York headquarters, a United Nations Conference for
NonGovernmental Organizationswas held on the problems of technical aid given by the United Nations and its specialized agencies in the social and economic fields. In connection with those in the social field, a delegation representing the Bahá'í International Community and the National Spiritual Assembly of the Bahá'ís of the United States presented a resolution recommending that NonGovernmental Organizations endeavor to obtain endorsements of the Genocide Convention from their respective organizations. Typical of local conferences, in the United States two delegates were sent each year to the Kansas Conference organized for the NonGovernmental Organizations in that state.
THE BAHÁ'Í APPEAL TOIn May 1955, a sudden, violent storm of persecutions against the Persian Bahá'ís broke loose � wanton murder, rape, imprisonment, desecration of IBahá'í graves, dismissal of Baha from all civil service, destruction of the dome of the Baha
National Headquartersin Tihr~n by government officials, and destruction of the House of the Báb in ShfrAz. In short, these acts all denying human rights threatened the existence of the entire community of Persian Ilahd'is.
Cables to the Sh6.h and the Prime Minister from Bahá'ís all over the world brought no cessation of the persecutions. The frenzy of the mobs, who were not only unrestrained but actually encouraged, reached such heights that the possibility of a widespread massacre of the Persian Baha became very real. This massacre was, in fact, openly promised in the press and in public meetings.
In July 1955, Shoghi Effendicabled the Bahá'í International Community to lodge an appeal for immediate assistance with the United Nations. At that moment, the Economic and Social Council of the United Nations was meeting in Geneva, Switzerland, and it was to this Council, or to some division of it, that the petition would have to be addressed. The chances that the Bahá'ís could present their case in time to save their coreligionists was slim. It was well known that the files of the Human Rights Commission contained thousands of appeals for relief from religious persecution and that the United Nations was able to do very little to alleviate the distress of the victims. It was decided to send a committee to Geneva to make a desperate appeal for help. The Committee consisted of Dr. Ugo R. Giachery, Dr. Hermann Grossmann,
John Ferraby, 'Aziz Navidiand Mildred R. Mottahedeh, each coming from a different country and meeting within thirty-six hours of the time that the decision had been taken to convene.
First, the Committee tried to get one of the delegates sitting on the Economic and Social Council to present their case from the floor of the Council.
All delegates, except those from Communist or Arab countries, were interviewed and to each a strong appeal was made. At the same time, the Committee pressed for an interview with the Secretary-General of the United Nations.
Despite days of ceaseless efforts, only the personal sympathy of many of the delegates was won. Each passing day brought news of still more violent attacks on the Persian Baha and the date for the promised massacre drew steadily closer. The Committee redoubled its efforts but without effect. The head of the Human Rights Commission could offer little hope. Though many were friendly and sympathetic, no delegate or organization wished to speak up for the Baha'is.
The day of the adjournment of the Economic and Social Council was drawing near.
It was decided to seek the assistance of a competent lawyer to frame the appeal.
Mr. Max Habicht was chosen, though at the time, the Committee did not know that it was this same lawyer who had represented the Bahá'ís before the League of Nations.
Page 790The appeal, together with the evidence of the persecutions, was presented to the Sec-retary-General, to all members of the Economic and Social Council who had been interviewed, to the Human Rights Commission, to the Specialized Agencies, and to the international NonGovernmental organizations.
A press conference was held and the news of the appeal circulated. The Committee could do no more in Geneva. With hearts made heavy by a sense of their failure to save their Persian brothers from extermination, they left Geneva to return to their native lands to launch a publicity campaign to arouse the public conscience.
A few days before the scheduled massacre, the Committee received the startling news that the
Secretary-General, DagHammar-skjdid, yielding to the pleas of the American delegates and of the High Commissioner for Refugees, Dr. G. J. van 1-leuven Goedhart, decided to send Dr. Goedhart to meet with Mr. Na~ru'11Th
Inti~t~m, chief Iranianof Foreign Affairs in IrAn. The meeting took place in Bonn, West Germany, where the two brothers were visiting at the time.
Their government had been certain that the United Nations would not intervene to save the Baha since the provisions of the Charter for upholding human rights and fundamental freedoms were morally, but not legally, binding. The intervention of the Secretary-General astounded the Iranian government. This intervention, the efforts of prominent Baha in Ir6n, the appeals of the National Spiritual Assembly of the Baha of the United States to the American State Department, and the publicity campaign, brought an immediate end to the physical persecution and lifted the danger of massacre.
Economic reprisals against the Bahá'ís continued.Bahá'ís who had been summarily dismissed from civil service or from teaching posts were not restored to their posts.
They were still denied the fundamental religious right of assembly for worship, and their
POMONA VALLEY FESTIVAL OF FAITHRepresentatives of six religions, including the Bahá'í Faith, are shown on the occasion of "A Service of Prayer for Peace and Divine Guidance to the United Nations" held in Claremont, California on April 22, 1956. The Bahá'í representative is seated second from the right.
Page 791centers were still being held by the government. After months of attempts by individual Baha in TihrAn and many appeals by the Americans to their State Department, Shoghi Effendi instructed the Bahá'ís to launch another appeal to the United
Nations.again went to Geneva. They spoke individually with the delegates of the Economic and Social Council, but were unable to get them to present the Baha case. Finally, Dr. Jose Vincente Trujillo, the delegate from Ecuador and Chairman of the Social Commission, opened the session of that Commission with the following words: In regard to prevention of discrimination against religious minorities, we have received many complaints.
One of these, which, in my estimate, is of great importance, regards the curtailment of rights of a religious group in a country which is an honored member of the United Nations and which has a good record in human rights matters � I am referring to the complaints of a new religious group called the Bahá'ís which have been distributed to the Secretary-General and other delegates.
I believe this nntter should receive the close attention of the Subcommittee on Prevention of Discrimination and Protection of Minorities and should receive equal attention with other instances of religious discrimination. This new religion should be respected like all other religions in the world."
~Gunewardene of Ceylon, a statement endorsing the Genocide Convention. For the second time, the National Spiritual Assemblies representing Baha corn-munities located in North and South America, Europe, Africa, Asia,
Australia and NewMr. H. Borrah Kavelin, Chairman of the National Spiritual Assembly of the Bahá'ís * Further details of these appeals and the successful outcome appear in the International Survey, pp. 292296.
of the United States, made the following statement: "Mr. President, I have the honor and the privilege to present to you, as the keeper of the conscience of the United Nations and therefore of the world at large, documents which represent an act of conscience of my fellow coreligionists of more than eighty countries and territories.
"The resolution they have adopted reads: 'Since the teaching and practice of the oneness of mankind is the cornerstone of the religion revealed by Bahá'u'lláh, His followers throughout our jurisdiction recognize the vital importance of the Genocide Convention for assuring the protection of small and helpless races and peoples.'
"The Bahá'ís of the world have endorsed the Genocide Convention as an expression of their firmly held conviction of the oneness of mankind and of the human race.
"Nations, races and religious groups are called upon to enrich, though their own inherent gifts, the common treasury of civilization.
Therefore, the destruction of any one of them impoverishes the whole of the human race.
"Upon the preservation of this basic noble principle depend all the other efforts of the United Nations. By endorsing the Genocide Convention, the Baha express, through us, the hope that all the nations of the world xviii rally around this great
Convention."of the Baha International Community: I am greatly impressed by the endorsement of the Genocide Convention by eighty National and Regional Assemblies of the Baha, coming as they do from countries and territories all over the globe. This is a most powerful expression of world opinion. It makes us feel that our work here in the United Nations is supported indeed not only by the Governments, but by the people themselves.
"The Genocide Conventionis a treaty by the people and for the people. It has been ratified by an impressive number of fifty-nine Parliaments for the purpose of protecting not the Governments but the people themselves. It is people who provide the backbone of human history, and by destroying them, history itself is interrupted. Millions of innocent men and women perished from
Page 792genocide throughout the ages, but death did not silence their voices.
These voices have awakened and nourished our conscience.
It is with the ink of their blood that the Genocide Convention was written by the United Nations. We have now in this Convention a meaningful compact between East and West for the preservation of mankind.
"The Genocide Conventionhas already made an impact on human consciousness. The word 'genocide' carries in itself a moral judgment which the world will not suffer to be circumvented or weakened. To weaken a treaty which deals with the protection of life would mean undermining life itself. It is for this reason that nations have been unwilling to let the Genocide Convention lose its forcefulness by having its concept included in other documents which are not enforceable. We hope that more nations will ratify the Genocide Convention and will adopt domestic laws against genocide. Let us rededicate ourselves to an affirmation of our belief in this great Convention which is so basic to civilization."
The Second Indian NationalInformation was held at Vigyan Bliavan, New Delhi, from April 3 to 5, 1959. This Conference was opened by the Prime Minister, Shri Jawaharlal Nehru, with an address advocating the idea of the oneness of nations of the whole world, thus attaining the federation of all nations.
About one hundred nongovernmental organizations of India were represented at this Conference, including political, semi-political, nonpolitical, social welfare, trade unionist and some religious organizations. The Bahá'í Community was represented by Mrs. Shirin Fozdar, Dr. K. K. Bhargava, R. R. Williams, and P. C.
Auplish.Among the most important resolutions passed by the Conference were those on peace, universality, universal education for peace, and a world language.
Several resolutions sponsored by the Bahá'í delegates were also passed.
On May 17 and 18, 1960 the United Nations Office of Public Information, in cooperation with the Executive Committee of the NonGovernmental Organizations, called a meeting at United
Nations HeadquartersNations family insofar as its program affects the new nations." Each organization was invited to nominate two delegates and not more than three observers.
In addition, each organization was asked to invite a member of its own executive governing board. Some 400 delegates and observers attended.
The Bahá'í Internationalas delegates and Harriett Wolcott as observer. Charles Wolcott participated as secretary of the Baha
International Community.During the final plenary session the nongovernmental organizations were invited to submit statements regarding their work in the "new nations." The Bahá'í
International Communitysubmitted the following which became part of the record of the conference:
"The Bahá'í InternationalCommunity, representing the Bahá'ís of over eighty counties in all five continents of the globe, wishes to present a few of its achievements in the new nations.
"Community centers have been established both in rural and urban areas.
In the urban areas, vigorous assistance has been provided the primitive peoples enabling them to integrate successfully into these more highly developed societies.
"Since a fundamental principle of the Bahá'í Faith is education for all, schools at various scholastic leveh form an important part of a continuously expanding educational program for adults as well as children.
"Each Bahá'í community endeavors to develop in its members a world point of view leading to a broader understanding of the fundamental oneness of the human race. This serves to eliminate the traditional prejudices between nations, races and religions.
"Since so many of our aims and those of the United Nations are identical, Bahá'í communities all over the world support a vigorous program explaining the structure and purposes of the United Nations, an important part of which is the annual observance of United Nations and
Human Rights Days."In the field of Human Rights, the equality of men and women has been firmly established in every Bahá'í community.
In many of these communities situated in primitive areas where
Page 793PRESIDENT OF THE HUMAN RIGHTS COMMISSION RECEIVES BAHÁ'Í DELEGATES
Ambassador Ratnakirti Gunewardene receives the representatives of the Baha International Community on the occasion of presenting the Baha endorsement of the Genocide Convention on April 10, 1959 in the United Nations Building, New York City.
Page 794One of many Bahá'í committees throughout the world responsible for arranging local programmes for observance of United Nations Week. The programme planned by this Committee was held in Moulmein on October 24, 1957.
the status of women has been very low, women are now increasingly being elected to serve on governing bodies. Baha are active in the promotion of all fundamental Human Rights, even to the extent of the sacrifice of their own lives to preserve and uphold these principles on which the ultimate peace and security of all peoples depend."
During the conference our observers and delegates had many opportunities to meet members of the United Nations Secretariat and members of other nongovernmental organizations.
Those attending on behalf of the Baha International Community felt that the 1960 Conference was yet another step in the process of "strengthening our ties with the United Nations," one of the ten goals which the beloved Guardian had set for the World Center of the Faith during the Ten-Year Crusade.
In 1962, for the second time in the nine year period covered by this report, persecution of IBahá'ís made it necessary to appeal to the United Nations for redress. This time the events took place in Morocco in the form of arrests and imprisonment of a number of believers onApril 12th of that year. It was not until October 31st, however, that they were finally arraigned before the Regional Court of Nador, and not until December 10th that trial was finally held in the Criminal
Court of Nador. Deathsentences were imposed upon three, five were sentenced to life imprisonment, and one was sentenced to imprisonment for fifteen years.
As the session of the General Assembly of the United Nations was to close on the evening of the 21st of December, telegrams were sent to thirtyfive delegations appealing for help under the Genocide Convention, which is a part of International
Law. The Bahá'í InternationalCommunity wrote to U Thant, Secretary-General of the United Nations, and the British United Nations Association, quite independently, cabled U Thant requesting his intervention. * � Adapted from the report of Mildred R. Mottahedeli,
Bahá'í* Eurther details concerning the Moroccan affair are reported in the International Survey, pp. 288289,
Page 795The Bahá'í International Community, in its capacity of an international nongovernmental organization, submits recommendations for revision of the Charter of United Nations and the Statute of the International Court of Justice.
These recommendations constitute the considered views of the twelve* National Bahá'í Assemblies representing the Bahá'ís of Irdn, India, Pdkistdn and Burma, Australia and New Zealand, 'Irdq, Egypt and St~ddn, Germany and Austria, Italy and Switzerland, the British Isles, Canada, Central America, South America and the United States. Their participation unites a wide diversity of national, racial and religious backgrounds in one common concept of the structure needed to establish justice and peace.
In submitting its recommendations the Bahá'í International Community is concerned with the desperate condition into which the nations and peoples of the world have fallen. The seeds of destruc-hon n are sown within as well as without the present membership of United Nations. No minor and legalistic ad]ustment of the Charter, the Baud 'is are convinced, can restore the supremacy of moral law in the conduct of human affairs nor seize control of events from the chaos which engulfs mankind. The Bahá'ís appeal to every enlightened and responsible statesman associated with United Nations to grasp, bejore it is too late, this providential opportunity to create a political olganisin commensurate with the new and unprecedented character of the world in our time.
The Bahá'í recommendations are based upon three apparent truths: that real soverel~nty is no longer vested in the institutions of the national state because the nations have become interdependent, , that the existing crisis is moral and spiritual as well as political, and that the existing crisis can only be surmounted by the achievement of a world order representative of the peoples as well as the nations of mankind.
The Bahá'í concept of world order is defined in these terms: A world Super-State in whose favor all the nations of the ivorid will have ceded every claim to make war, certain rights to impose taxation and all ri~hts to maintain annanients, except for purposes of maintaining internal order within their respective dominions. This State will have to include an International Executive adeqaate to enforce supreme and unchallengeable authority on every recalcitrant member of the * Since the submission of these Proposals for Charter Revision the number of National SpiriLual Assen~b1ies comprising g the Bahá'í International Community bas (1963) increased to fifty-six. (See Interna/jonal Directory. p. 947).
Page 797Commonwealth, a World Parliament whose members are elected by the peoples in their respective countries and whose election is confirmed by their respective governments: a Supreme Tribunal whose judgment has a binding effect even in cases where the parties concerned have not voluntarily agreed to submit their case to its consideration.
Since action by peoples as well as governments is essential, the Bahá'í recommendations include the proposal that consideration of revision by United Nations be accompanied by wide dissemination of the princzples of international relations and the calling of peoples' conventions to register the general will.
Impossible as the achievement of world order may appear to traditionalist or partisan, mankind d is passing through a crucial stage likened to that of an individual entering maturity and using new powers and faculties beyond the grasp of irresponsible youth. Unassailable is the position that any lesser international body represents a compromise with the forces of disaster and destruction.
In support of its thesis the Bahá'í International Community presents with this letter an annex citi,~' references to the subject in Bahá'í writings, and an annex proposing specific revisions.
Sincerely,Represented by the National Spiritual Assembly of the Bahá'ís of the United States S36 Sheridan Road, Wilmette, Illinois.
Page 798THE experiences of the last decade have demonstrated the need for certain fundamental changes in the charter of the United Nations if that organization is "to save succeeding generations from the scourge of war ., reaffirm faith in fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small; to promote social progress and better standards of living in larger freedom."
In order to insure the realization of the principles proclaimed in the Preamble of the Charter of the United Nations, that organization must be given real aulhority and military power to maintain Peace and uphold international Justice; it must operate in accordance with the principle of equality of nations large and small; it must become the guarantor of human rights, faith in which was so eloquently proclaimed in the Preamble.
The authors of the Charter foresaw a time when its terms would need revision and provided, in articles 108 and 109, for changes and revisions. In this connection, the Bahá'í International Community submits, in addition to its statement of principle, a number of specific and general suggestions Listed below.
I. MenThership in the United Nations being an indispensable condition for the preservation of international peace, no nation should be allowed to leave the organization.
It is therefore proposed that Article 6 of the Charter be amended to read: A member of the United Nations which has persistentLy violated the Principles contained in the present Charter may be subjected by the General Assembly, upon recommenda-don of the Security Council, to economic and other sanctions, and, in extreme cases, may be compelled by force to abide by the princfples of the Charter.
II. In order to give the General Assembly more freedom of discussion, it is suggested that Article 12 of the Charter and all references to it which occur in any other Article (such as Articles 10, 11, 35, etc.) be eliminated.
III. It is suggested that membership in the General Assembly be apportioned according to some form of proportionate representation and
Paragraph 1, of ArticleIV. The Principle of the equality of nations large and small, proclaimed in the Preamble, must not be disregarded or contradicted in any article of the Charter.
Therefore, it is suggested that Article 23 be changed to read:
1. The Security Councilshall consist of eleven Members of the United Nations elected by the General Assembly for a term of two years, no retiring member being eligible for immediate reelection.
2. Each member of the Security Council shall have one representative.
All reference to permanent members of the Security Council found in any of the articles of the Charter to be eliminated.
V. In conformity with Article 23 (as revised), Paragraph 2 of Article 27 shall read: Decisions of the Security C'ouncil shall be made by an affirmative vote of seven members; provided that in decisions made under Chapter VI, and under
Paragraph 3 of Article52, a party to the dispute shall abstain from voting.
Paragraph 3 of ArticleVI. The maintenance of peace being a task incumbent upon all members of the United Nations, it is proposed that the first sentence of Paragraph 2, Article 47, be amended to read:
The Military Staff Committeeshall consist of the chiefs of Staff of the members of the Security Council or their representatives.
VII. In the interests of justice, it is proposed that Article 50 be amended to read: If preventive or enforcement measures against any state are taken by the Security Council, any other state, whether a member of the United Nations or not, which finds
Page 799itself confronted with special economic problems arising from the carrying out of those measures, shall have the right to ask the Security Council for a solution of its problems.
VIII. Having been written and adopted during the course of the Second
World War, the UnitedNations Charter at times reflects the feelings and conditions which prevailed then and which do not exist any longer.
It is inappropriate to perpetuate the use of the term enemy in relation to certain states which must inevitably cooperate in the establishment and the maintenance of world peace. It is suggested that Paragraph 2 of Article 53, as well as references to "enemy states" in any other article of the Charter, be eliminated.
IX. In the interests of Justice, which is the only principle upon which the edifice of durable peace can be raised, it is proposed that the International Court of Justice be given compulsory jurisdiction in all legal disputes between states and Article 35 of the "Statute of the International Court of Justice" be amended to read: 1. The jurisdiction of the Court comprises all cases and all matters especially provided for in the Charter of the United Nations or in treaties and conventions in force.
2. The states parties to the present Statute declare that they recognize as compulsory ipso facto and without special agreement, the ]urisdiction of the Court in all legal disputes concerning: a. the interpretation of a treaty; It any question of international law; c. the existence of any fact which, if established, would constitute a breach of an international obligation d. the nature or extent of the reparation to be made for the breach of an biter-national obligation; 3. In the event of a dispute as to whether the Court has jurisdiction, the matter shall be settled by the decision of the
Court.X. It is recommended that the United Nations adopt a Bill of Rights, which guarantees to every individual freedom of speech, of the press, of religion, and of thought, as well as freedom from racial and religious discrimination, freedom from arbitrary arrest and imprisonment, equality of sexes, equality before law, equality of opportunity, and other basic human rights. The individual human being is a spiritual as well as a physical creation and the purpose of society is to provide for the evolution of spiritual qualities in a framework of unity sustained by law.
REFERENCES TO WORLD ORDER1~ELIGION is the greatest instrument for the order of the world and the tranquility of all existent beings. The weakness of the pillars of religion has encouraged the ignorant and rendered them audacious and arrogant. Truly, I say, whatever lowers the lofty station of religion will increase heedlessness in the wicked, and finally result in anarchy.
Beseech ye the one true God to grant that all men may be graciously assisted to fulfil that which is acceptable in Our sight. Soon will the presentday order be rolled up, and a new one spread out in its stead.
Verily, thy Lord speaketh the truth, and is the Knower of things unseen.
The Great Being, wishing to reveal the prerequisites of the peace and tranquility of the world and the advancement of its peoples, hath written: The time must come when the imperative necessity for the holding of a vast, an all-embracing assemblage of men will be universally realized.
The rulers and kings of the earth must needs attend it, and, participating in its deliberations, must consider such ways and means as will lay the foundations of the world's Great Peace amongst men.
Such a peace demandeth that the Great Powers should resolve, for the sake of the tranquility of the peoples of the earth, to be fully reconciled among themselves. Should any king take up arms against another, all should unitedly arise and prevent him. If this be done, the nations of the world will no longer require any armaments, except for the purpose of preserving the security of their realms and of maintaining internal order within their territories.
This will ensure the peace and composure of every people, government and nation.
Be united, 0 kings of the earth, for thereby will the tempest of discord be stilled amongst
Page 800you, and your peoples find rest, if ye be of them that conwrehend. Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice.
0 ye elected representatives of the people in every land! Take ye counsel together, and let your concern be oniy for that which profiteth mankind, and bettereth the condition thereof, if ye be of them that scan heedfully.
Regard the world as the human body which, though at its creation whole and perfect, hath been afflicted, through various causes, with grave disorders and maladies. Not for one day did it gain ease, nay its sickness waxed more severe, as it fell under the treatment of ignorant physicians, who gave full rein to their personal desires, and have erred grievously.
And if, at one time, through the care of an able physician, a member of that body was healed, the rest remained afflicted as before.
Thus informeth you the All-Knowing, the All-Wise.The Great Being saith: Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth. In another passage He hath proclaimed: It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and mankind its citizens.
That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician.
This, yen-ly, is the truth, and all else naught but error.
All men have been created to carry forward an ever-advancing civilization. The Almighty beareth Me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forebearance, mercy, compassion and lovingkindness towards all the peoples and kindreds of the earth. Say: O friends! Drink your fill from this crystal stream that floweth through the heavenly grace of Him Who is the Lord of Names. Let others partake of its waters in My name, that the leaders of men in every land may fully recognize the purpose for which the Eternal Truth hath been revealed, and the reason for which they themselves have been created.
BAHJ&'LJ LLAHIN cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remained widely divided, nay even among the peoples of one and the same continent association and interchange of thought were well nigh impossible. Consequently intercourse, understanding and unity amongst all the peoples and kindreds of the earth were unattainable.
In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one.... In like manner all the members of the human family, whether peoples or governments, cities or villages, have become increasingly interdependent.
For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day.
Hence the unity of all mankind can in this day be achieved. Verily this is none other but one of the wonders of this wondrous age, this glorious century. Of this past ages have been deprived, for this century � the century of light � has been endowed with unique and unprecedented glory, power and illumination. Hence the miraculous unfolding of a fresh marvel every day. Eventually it will be seen how bright its candles will burn in the assemblage of man.
True civilization will unfurl its banner in the midmost heart of the world whenever a certain number of its distinguished and high-minded sovereigns � the shining exemplars of devotion and determination � shall, for the good and happiness of all mankind, arise, with firm resolve and clear vision, to establish the
Cause of Universal Peace.They must make the Cause of Peace the object of general consultation, and seek by every means in their power to establish a Union of the nations of the world. They must conclude a binding treaty and establish a covenant, the provisions of which shall be sound, inviolable and definite. They must proclaim it to all the world and obtain for it the sanction of all the human race.
This supreme and noble undertaking � the real source of the peace and wellbeing of the world � should be regarded as sacred by all that dwell on earth.
All the forces of humanity must be mobilized to insure the stability and permanence of this
Page 801this all-embracing Pact the limits and frontiers of each and every nation should be clearly fixed, the principles underlying the relations of governments towards one another definitely laid down, and all international agreements and obligations ascertained. In like manner, the size of the armaments of every government should be strictly limited, for if the preparations for war and the military forces of any nation should be allowed to increase, they will arouse the suspicion of others. The fundamental principle underlying this solemn Pact should be so fixed that if any government later violate any one of its provisions, all the governments on earth should arise to reduce it to utter submission, nay the human race as a whole should resolve, with every power at its disposal, to destroy that government. Should this greatest of all remedies be applied to the sick body of the world it will assuredly recover from its ills and will remain eternally safe and secure.
'ABDU'L-BAHÁ UNIFICATION of the whole of mankind is the hallmark of the stage which human society is now approaching. Unity of family, of tribe, of city-state, and nation have been successively attempted and fully estab-fished.
World unity is the goal towards which a harassed humanity is striving. Nation-building has come to an end. The anarchy inherent in state sovereignty is moving towards a climax.
A world, growing to maturity, must abandon this fetish, recognize the oneness and wholeness of human relationships, and establish once for all the machinery that can best incarnate this fundamental principle of its life.
The unity of the human race, as envisaged by Bahá'u'lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force will carry out the decisions arrived at, and apply the laws enacted by, this world kgislature, and will safeguard the organic unity of the whole commonwealth.
A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. A mechanism of world intercommunication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvelous swiftness and perfect regularity. A world metropolis will act as the nerve center of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate. A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind. In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will cooperate, and will harmoniouslydevelop. The press will, under such a system, while giving full scope to the expression of the diversified views and convictions of mankind, cease to be mischievously manipulated by vested interests, whether private or public, and will be liberated from the influence of contending governments and peoples.
The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coordinated and developed, and the distribution of its products will be equitably regulated.
National rivalries, hatreds, and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and cooperation.
The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction
Page 802between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear.
The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.
A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources, blending and embodying the ideals of both the Fast and the West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation � such is the goal towards which humanity, impelled by the unifying forces of life, is moving.
SHOGHI EFEENDIIndeed a great light came to me with the message of IBahá'u'lláh and 'Abdu'l-Bahá. It came as all great messages come at an hour of dire grief and inner conflict and distress, so the seed sank deeply.
My youngest daughter finds also great strength and comfort in the teachings of the beloved masters.
We pass on the message from mouth to mouth and all those we give it to see a light suddenly lighting before them and much that was obscure and perplexing becomes simple, luminous and full of hope as never before.
That my open letter was balm to those suffering for the cause, is indeed a great happiness to me, and I take it as a sign that God accepted my humble tribute.
The occasion given me to be able to express myself publically, was also His Work � for indeed it was a chain of circumstances of which each link led me unwittingly one step further, till suddenly all was clear before my eyes and I understood why it had been.
Thus does lie lead us finally to our ultimate destiny.
Some of those of my caste wonder at and disaprove my courage to step forward pronouncing words not habitual for Crowned Heads to pronounce, but I advance by an inner urge I cannot resist. With bowed head I recognize that I too am but an instrument in greater Hands and rejoice in the knowledge.
Little by little the veil is lifting, grief tore it in two. And grief was also a step leading me ever nearer truth, therefore do I not cry out against grief!
May you and those beneath your guidance be blessed and upheld by the sacred strength of those gone before you.
(Letter to Shoghi Efl'endi, August 27, 1926.)A woman1 brought me the other day a Book. I spell it with a capital letter because it is a glorious Book of love and goodness, strength and beauty.
She gave it to me because she had learned II was in grief and sadness and wanted to
1 Martha Root.help. She put it into my hands saying: "You seem to live up to His teachings." And when I opened the Book I saw it was the word of 'Abdu'l-Bahá prophet of love and kindness, and of his father the great teacher of international goodwill and understanding � of a religion which links all creeds.
Their writings are a great cry toward peace, reaching beyond all limits of frontiers, above all dissension about rites and dogmas. It is a religion based upon the inner spirit of God, upon the great, not-to-be-overcome verity that God is love, meaning just that. It teaches that all hatreds, intrigues, suspicions, evil words, all aggressive patriotism even, are outside the one essential law of God, and that special beliefs are but surface things whereas the heart that beats with divine love knows no tribe nor race.
It is a wondrous Message that IBah&u'llAh and his son 'Abdu'l-Bahá have given us. They have not set it up aggressively, knowing that the germ of eternal truth which lies at its core cannot but take root and spread.
There is only one great verity in it: Love, the mainspring of every energy, tolerance toward each other, desire of understanding each other, knowing each other, helping each other, forgiving each other.
It is Christ's Messagetaken up anew, in the same words almost, but adapted to the thousand years and more difference that lies between the year one and today. No man could fail to be better because of this Book.
I commend it to you all.If ever the name of Bahá'u'lláh or 'Abdu'l-Bahá comes to your attention, do not put their writings from you. Search out their Books, and let their glorious, peace-bringing, love-creating words and lessons sink into your hearts as they have into mine.
One's busy day may seem too full for religion.Or one may have a religion that satisfies. But the teachings of these gentle, wise and kindly men are compatible with all religion, and with no religion.
Seek them, and be the happier.Of course, if you take the stand that creation has no aim, it is easy to dismiss life and death with a shrug and a "that ends it all; nothing comes after."
Page 805APPRECIATIONS OF THE BAHÁ'Í FAITH 805
But how difficult it is so to dismiss the universe, our world, the animal and vegetable world, and man. How clearly one sees a plan in everything.
How unthinkable it is that the miraculous development that has brought man's body, brain and spirit to what it is, should cease. Why should it cease? Why is it not logical that it goes on? Not the body, which is only an instrument, but the invisible spark or fire within the body which makes man one with the wider plan of creation.
My words are lame, and why should I grope for meanings when I can quote from one who has said it so much more plainly, 'Abdu'l-Bahá, whom I know would sanction the use of his words: "The whole physical creation is perishable. Material bodies are composed of atoms. When these atoms begin to separate, decomposition sets in. Then comes what we call death.
"This composition of atoms which constitutes the body or mortal element of any created being, is temporary. When the power of attraction which holds these atoms together is withdrawn, the body as such ceases to exist.
"With the soul it is different.The soul is not a combination of elements, is not composed of many atoms, is of one indivisible substance and therefore eternal.
"It is entirely out of the order of physical creation; it is immortal! The soul, being an invisible, indivisible substance, can suffer neither disintegration nor destruction.
Therefore there is no reason for its coming to an end.
"Consider the aim of creation: Is it possible that all is created to evolve and develop through countless ages with merely this small goal in view � a few years of man's life on earth?
Is it not unthinkable that this should be the final aim of existence?
Does a man cease to exist when he leaves his body? If his life comes to an end, then all previous evolution is useless. All has been for nothing. All those eons of evolution for nothing! Can we imagine that creation had no greater aim than this?
"The very existence of man's intelligence proves his inmiortality. His intelligence is the intermediary between his body and his spirit. When man allows his spirit, through his soul, to enlighten his understanding, then does he contain all creation; because man being the culmination of all that went before, and thus superior to all previous evolutions, contains all the lower already-evolved world within himself Illumined by the spirit through the instrumentality of the soul, man's radiant intelligence makes him the crowning-point of creation!"
Thus does 'Abdu'l-Bahá explain to us the soul � the most convincing elucidation I know.
(From the Toronto DailyAt first we all conceive of God as something or somebody apart from ourselves.
We think He is something or somebody definite, outside of us, whose quality, meaning and so-to-say "personality" we can grasp with our human, finite minds, and express in mere words.
This is not so. We cannot, with our earthly faculties entirely grasp His meaning � no more than we can really understand the meaning of Eternity.
God is certainly not the old Fatherly gentleman with the long beard that in our childhood we saw pictured sitting amongst clouds on the throne of judgment holding the lightning of vengeance in His hand.
God is something simpler, happier, and yet infinitely more tremendous. God is All, Everything. He is the power behind all beginnings. He is the inexhaustible source of supply, of love, of good, of progress, of achievement.
God is therefore Happiness.His is the voice within us that shows us good and evil.
But mostly we ignore or misunderstand this voice.Therefore did He choose his Elect to come down amongst us upon earth to make clear His word, His real meaning. Therefore the Prophets; therefore Christ, Mubammad, Bahá'u'lláh, for man needs from time to time a voice upon earth to bring God to him, to sharpen the realization of the existence of the true God. Those voices sent to us had to become flesh, so that with our earthly ears we should be able to hear and understand.
Those who read their Bible with "peeled eyes" will find in almost every line some revelation.
But it takes long life, sufferingor some sudden event to tear all at once the veil from our eyes, so that we can truly see.
Sorrow and suffering are the surest and also the most common instructors, the straightest channel to God � that is to say, to that inner something within each of us which is God.
Happiness beyond all understanding comes with this revelation that God is within us, if we will but listen to His voice. We need not seek Him in the clouds.
He is the All-Father whence we came and to whom we shall return when, having done with this earthly body, we pass onward.
If I have repeated myself, forgive me. There are so many ways of saying things, but what is important is the truth which lies in all the many ways of expressing it. (From the Philadelphia Evening Bulletin, Monday, September 27, 1926.)
"Lately a great hope has come to me from one, 'Abdu'l-Bahá.
I have found in His and Hisof Faith all my yearning for real religion satisfied.
If you ever hear of Bahá'ís or of the Bahá'í Movement which is known in America, you will know what that is. What I mean: these Books have strengthened me beyond belief and I am now ready to die any day full of hope. But I pray God not to take me away yet for I still have a lot of work to do."
"The Baha teaching brings peace and understanding.
"It is like a wide embrace gathering together all those who have long searched for words of hope.
"It accepts all great prophets gone before, it destroys no other creeds and leaves all doors open.
"Saddened by the continual strife amongst believers of many confessions and wearied by their intolerance towards each other, I discovered in the Baha teaching the real spirit of Christ so often denied and misunderstood: "Unity instead of strife, hope instead of condemnation, love instead of hate, and a great reassurance for all men."
7."The Baha teaching brings peace to the soul and hope to the heart.
"To those in search of assurance the words of the Father are as a fountain in the desert after long wandering." 1934.
"More than ever today when the world is facing such a crisis of bewilderment and unrest, must we stand firm in Faith seeking that which binds together ihstead of tearing asunder.
"To those searching for light, the Baha Teachings offer a star which will lead them to deeper understanding, to assurance, peace and good will with all men."
1936.H. Phelps' 'Abbas Effendi, pages xi-xvi; 1903 (rev. 1912) � I have often heard wonder expressed by Christian ministers at the extraordinary success of Báb missionaries, as contrasted with the almost complete failure of their own. "How is it," they say, "that the Christian Doctrine, the highest and the noblest which the world has ever known, though supported by all the resources of Western civilisation, can only count its converts in Muliammadan lands by twos and threes, while B&lAism can reckon them by thousands 7" The answer, to my mind, is plain as the sun at midday.
Western Christianity, save in the rarest cases, is more Western than Christian, more racial than religious; and, by dallying with doctrines plainly incompatible with the obvious meaning of its Founder's words, such as the theories of "racial supremacy," "imperial destiny," "survival of the fittest," and the like, grows steadily more rather than less material. Did Christ belong to a "domi-nant race," or even to a European or "white race"? I am not here arguing that the Christian religion is true, but merely that it is in manifest conflict with several other theories of life which practically regulate the
Page 807APPRECIATIONS OF THE BAHA FAITH 807
conduct of all States and most individuals in the Western world, a world which, on the whole, judges all things, including religions, mainly by material, or, to use the more popular term, "practical" standards There is, of course, another factor in the success of the Báb propagandist, as compared with the Christian missionary, in the conversion of Mui~arnmadans to his faith: namely, that the former admits, while the latter rejects, the divine inspiration of the Qur'an and the prophetic function of Mul2ammad.
The Christian missionary must begin by attacking, explicitly or by implication, both these beliefs; too often forgetting that if (as happens but rarely) he succeeds in destroying them, he destroys with them that recognition of former prophetic dispensations (including the Jewish and the Christian) which Mul2ammad and the Qur'an proclaim, and converts his Muslim antagonist not to Christianity, but to
Scepticism or Atheism.What indeed could be more illogical on the part of Christian missionaries to Muhammadan lands than to devote much time and labour to the composition of controversial works which endeavour to prove, in one and the same breath, first, that the Qur'an is a lying imposture, and, secondly, that it bears witness to the truth of Christ's mission, as though any value attached to the testimony of one proved a liar! The BThI (or Baha'i) propagandist, on the other hand, admits that Muhammad was the prophet of God and that the Qur'an is the Word of God, denies nothing but their finality, and does not discredit his own witness when he draws from that source arguments to prove his faith. To the Western observer, however, it is the complete sincerity of the BThfs, their fearless disregard of death and torture undergone for the sake of their religion, their certain conviction as to the truth of their faith, their generally admirable conduct towards mankind, and especially towards their fellow-believers, which constitute their strongest claim on his attention.
Introduction to Myron H.Phelps' 'Abbas Effendi, pages viii-x----It was under the influence of this enthusiasm that I penned the Introduction to my translation of the Traveller's
Narrative.... This enthusiasm, condoned, if not shared, by many kindly critics and reviewers, exposed me to a somewhat savage attack in the Oxford Magazine, an attack concluding with the assertion that my Introduction displayed "a personal attitude almost inconceivable in a rational European, and a style unpardonable in a university teacher."
(The review in question appeared in the Oxford Magazine of May 25, 1892, page 394: ..... the prominence given to the BTh in this book is an absurd violation of historical perspective; and the translation of the Traveller's Narrative a waste of the powers and opportunities of a Persian
Scholar.")Increasing age and experience (more's the pity!) are apt enough, even without the assistance of the OxJbrd Magazine, to modify our enthusiasms; but in this case at least time has so far vindicated my judgment against that of my Oxford reviewer that he could scarcely now maintain, as he formerly asserted, that the Báb religion "had affected the least important part of the Moslem world and that not deeply." Every one who is in the slightest degree conversant with the actual state of things [September 27, 1903] in Persia now recognizes that the number and influence of the Báb's in that country is immensely greater than it was fifteen years ago.
A Traveller's Narrative, page 309 � The appearance of such a woman as Qurratu'1-'Ayn is in any country and any age a rare phenomenon, but in such a country as Persia it is a prodigy � nay, almost a miracle. Alike in virtue of her marvelous beauty, her rare intellectual gifts, her fervid eloquence, her fearless devotion and her glorious martyrdom, she stands forth incomparable and immortal amidst her countrywomen. Had the Báb religion no other claim to greatness, this were sufficient � that it produced a heroine like Qurratu'1-'Ayn.
Introduction to A Traveller'sThough I dimly suspected whither I was going and whom I was to behold (for no distinct intimation had been given to me), a second or two elapsed ere, with a throb of wonder and awe, I became definitely conscious that the room was not untenanted. In the corner where the divan met the wall sat a wondrous and venerable figure, crowned with a felt headdress of the kind called t41 by dervishes (but of unusual height and make), round the base of which was wound a small white turban. The face of him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one's very soul; power and authority sat on that ample brow; while the deep lines on the forehead and face implied an age which the jetblack hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie.
No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain!
A mild, dignified voice bade me be seated, and then continued: "Praise be to God, that thou hast attained! Thou ban come to see a prisoner and an exile. We desire but the good of the world and the happiness of the nations; yet they deem us a stirrer up of strife and sedition worthy of bondage and banishment.
That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religion should cease, and differences of race be annulled � what harm is there in this? Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the 'Most Great Peace' shall come. Do not you in Europe need this also? Is not this that which Christ foretold?
Yet do we see your kings and rulers lavishing their treasures more freely on means for the destruction of the human race than on that which would conduce to the happiness of mankind.
These strifes and this bloodshed and discord must cease, and all men be as one kindred and one family.
Let not a man glory in this that he loves his country; let him rather glory in this, that he loves his kind Such, so far as I can recall them, were the words which, besides many others, I heard from Baha. Let those who read them consider well with themselves whether such doctrines merit death and bonds, and whether the world is more likely to gain or lose by their diffusion.
5.Narrative, page xxxvi � Seldom have I seen one whose appearance impressed me more. A tall, strongly built man holding himself straight as an arrow, with white turban and raiment, long black locks reaching almost to the shoulder, broad powerful forehead, indicating a strong intellect combined with an unswerving will, eyes keen as a hawk's, and strongly marked but pleasing features � such was my first impression of 'Abbas
Effendi, "The Master" (AqA)Subsequent conversation with him served only to heighten the respect with which his appearance had from the first inspired me. One more eloquent of speech, more ready of argument, more apt of illustration, more intimately acquainted with the sacred books of the Jews, the Christians and the Mu1~ammadans, could, I should think, be scarcely found even amongst the eloquent, ready, and subtle race to which he belongs. These qualities, combined with a bearing at once majestic and genial, made me cease to wonder at the influence and esteem which he enjoyed even beyond the circle of his father's followers.
About the greatness of this man and his power no one who had seen him could entertain a doubt.
B~ DR. 3. ESTLIN CARPENTER, D. LITT.Religions, pages 70, 71 � From that subtle race issues the most remarkable movement which modem Mu-bammadanism has produced. ... Disciples gathered round him, and the movement was not checked by his arrest, his imprisonment for nearly six years and his final execution in 1850. ... It, too, claims to be a universal teaching; it has already its noble army of martyrs and its holy books; has Persia, in the midst of her miseries, given birth to a religion which will go round the world?
Page 809APPRECIATIONS OF THE BAHÁ'Í FAITH 809
B~ THE REV. T. K. CHEYNE, D. Lint D.D. Excerpts from The Reconciliation of Races and Religions (1914) � There was living quite lately a human being' of such consummate excellence that many think it is both permissible and inevitable even to identify him mystically with the invisible Godhead.
HisZ combination of mildness and power is so rare that we have to place him in a line with supernormal men.
We learn that, at great points in his career after he had been in an ecstasy, such radiance of might and majesty streamed from his countenance that none could bear to look upon the effulgence of his glory and beauty. Nor was it an uncommon occurrence for unbelievers involuntarily to bow down in lowly obeisance on beholding His Holiness.
The gentle spirit of the Báb is surely high up in the cycles of eternity.
Wbo can fail, as Professor Browne says, to be attracted by him? "His sorrowful and persecuted life; his purity of conduct and youth; his courage and uncomplaining patience under misfortune; his complete self-negation; the dim ideal of a better state of things which can be discerned through the obscure mystic utterances of the Baydn; but most of all, his tragic death, all serve to enlist our sympathies on behalf of the young prophet of
Shfr6z.""II sentait le besoin d'une rdforme profonde it introduire dans Jes moeurs publiques. II s'est sacrifi6 pour 1'humanit6; pour die ii a donn& son corps et son flme, pour elle ii a subi les privations, les affronts, les injures, la torture et le martyre."
(Mons. Nicolas.)If there has been any prophet in recent times, it is to Bahá'u'lláh that we must go. Character is the final judge. Bahá'u'lláh was a man of the highest class � that of prophets. But he was free from the last infirmity of noble minds, and would certainly not have separated himself from others. He would have understood the saying: "Would God all the Lord's people were prophets!"
What he does say, however, is just as fine: "I do not desire lordship over others; I desire all men to be even as I am."
The day is not far off when the details of 'Abdu'l-Bahá'í missionary journeys will be admitted to be of historical importance.
Bahá'u'lláh.How gentle and wise he was, hQndreds could testify from personal knowledge, and I, too, could perhaps say something. I will only, however, give here the outward framework of 'Abdu'l-Bahá'í life, and of his apostolic journeys, with the help of my friend LutfullAli.
...During his stay in London he visited Oxford (where he and his party � of Persians mainly � were the guests of Professor and Mrs. Cheyne), Edinburgh,
Clifton and Wok-ing. Itis fitting to notice here that the audience at Oxford, though highly academic, seemed to be deeply interested, and that Dr. Carpenter made an admirable speech.
B~ PROFESSOR ARMINIUSTestimonial to the Religion of 'Abdu'l-Bahá (Published in Egyptian Gazette, Sept. 24, 1913, by Mrs. J. Stannard4l � I forward this humble petition to the sanctified and holy presence of 'Abdu'l-Bahá 'Abbas, who is the center of knowledge, famous throughout the world, and loved by all mankind. 0 thou noble friend who art conferring guidance upon humanity � May my life be a ransom to thee!
The loving epistle which you have condescended to write to this servant, and the rug which you have forwarded, came safely to hand. The time of the meeting with your Excellency, and the memory of the benediction of your presence, recurred to the memory of this servant, and I am longing for the time when I shall meet you again.
Although I have traveled through many countries and cities of IslAm, yet have I never met so lofty a character and so exalted a personage as your Excellency, and I can bear witness that it is not possible to find such another.
On this account, I am hoping that the ideals and accomplishments of your Excellency may be crowned with success and yield results under all conditions; because behind these ideals and deeds I easily discern the eternal welfare and prosperity of the world of humanity.
This servant, in order to gain firsthand information and experience, entered into the ranks of various religions, that is, outwardly, I became a Jew, Christian,
Mul2ammadan and Zoroastrian.tees of these various religions do nothing else but hate and anathematize each other, that all their religions have become the instruments of tyranny and oppression in the hands of rulers and governors, and that they are the causes of the destruction of the world of humanity.
Considering those evil results, every person is forced by necessity to enlist himself on the side of your Excellency, and accept with joy the prospect of a fundamental basis for a universal religion of God, being laid through your efforts.
I have seen the father of your Excellency from afar. I have realized the self-sacrifice and noble courage of his son, and I am lost in admiration.
For the principles and aims of your Excellency, I express the utmost respect and devotion, and if God, the Most High, confers long life, I will be able to serve you under all conditions.
I pray and supplicate this from the depths of my heart.
Your servant,XI, page 116. (The Revival of B&bfisrn.) � When one has been like Sa'id, a great personage, and then a common soldier, and then a prisoner of a Christian feudal chief; when one has worked as a navvy on the fortifications of the Count of Antioch, and wandered back afoot to Sbir~z after infinite pain and labor, he may well be disposed to think that nothing that exists is real, or, at least, has any substantial reality worth clinging to. Today the public peace of Persia is no longer subject to such violent perturbations. At least, as far as we are concerned, the appearances of peace prevail, and few of us care or have occasion to look beyond the appearalices. But for the Persians themselves, have the conditions very much changed? Do they not witness one day the sudden rise of this or that favorite of fortune and the next day his sudden fall?
Have they not seen the AtAbak-i-A'zam twice hold sway as the SiPh's all-powerful Vazir, and twice hurled down from that pinnacle by a bolt from the blue?
How many other ministers and governors have sat for a time on the seats of the mighty and been swept away by some intrigue as sordid as that to which they owed their own exaltation? And how many in humbler stations have been in the meantime the recipients of their unworthy favors or the victims of their arbitrary oppression?
A village which but yesterday was fairly prosperous is beggared today by some neighboring landlord higher up the valley, who, having duly propitiated those in authority, diverts for the benefit of his own estates the whole of its slender supply of xvater. The progress of a governor or royal prince, with all his customary retinue of ravenous hangers-on, eats out the countryside through which it passes more effectually than a flight of locusts. The visitation is as ruinous and as unaccountable.
Is it not the absence of all visible moral correlation of cause and effect in these phenomena of daily life that has gone far to produce the stolid fatalism of the masses, the scoffing skepticism of the more educated classes, and from time to time the revolt of some nobler minds? Of such the most recent and perhaps the noblest of all became the founder of B6bfisrn.
Chapter XI, page 120 � TheBáb was dead, but not B&bfism. He was not the first, and still less the last, of a Long line of martyrs who have testified that even in a country gangrened with corruption and atrophied with indifferentism like Persia, the soul of a nation survives, inarticulate, perhaps, and in a way helpless, but still capable of sudden spasms of vitality.
Chapter XI, page 124 � Sociallyone of the most interesting features of B6biism is the raising of woman to a much higher plane than she is usually admitted to in the East. The ETh himself had no more devoted a disciple than the beautiful and gifted lady, known as
Qurratu'1-'Ayn, the "Consolationof the Eyes," who, having shared all the dangers of the first apostolic missions in the north, challenged and suffered
Page 811APPRECIATIONS OF THE BAHÁ'Í FAITH 811
death with virile fortitude, as one of the Seven Martyrs of TihrAn. No memory is more deeply venerated or kindles greater enthusiasm than hers, and the influence which she yielded in her lifetime still inures to her sex.
B~ PROFESSOR JOWETT OFof Balliol, the translator of Plato, studied the movement and was so impressed thereby that he said: "The BThite Bahá'í movement may not impossibly turn out to have the promise of the future." Dr. J. Estlin
Carpenter quotes Prof.Edward Caird, Prof. Jowett's successor as Master of Balliol, as saying "He thought B&biism (as the Bahá'í movement was then called) might prove the most important religious movement since the foundation of Christianity." Prof Carpenter himself gives a sketch of the Baha movement in his recent book on
Comparative Religionsand asks, "Has Persia, in the midst of her miseries, given birth to a religion that will go around the world?"
(Excerpt from an article by Louise Drake Wright.)When spending the winters of 1906 � 7 in Alassio, Italy, I often met the late professor Lewis Campbell, professor of Greek in the University of St. Andrews, Scotland, for many years, who was an eminent pupil of Dr. Benjamin Jowett, late master of
Balliol College and Professorof Greek in the University of Oxford, also Doctor of Theology of the University of Leyden, Holland.
Because of Professor Campbell'sprofound spiritual and intellectual attainments he was highly honored as one who spoke with truthful authority and his noted translations of Greek poetry endeared him to alL. From him I first heard of the Bahá'í Revelation, the significance of which had been indelibly impressed upon him by Dr. Jowett's deep convictions concerning it, and I wrote down some very telling sentences which Professor Campbell quoted from Dr. Jowett's words to him.
"This Baha Movement is the greatest light that has come into the world since the time of Jesus Christ. You must watch it and never let it out of your sight.
It is too great and too near for this generation to comprehend. The future alone can reveal its import."
BY ALFRED W. MARTINReligion and the Religion of the Future, pages 81 � 91 � � Inasmuch as a fellowship of faiths is at once the dearest hope and ultimate goal of the Bahá'í movement, it behooves us to take cognizance of it and its mission.
Today this religious movement has a million and more adherents, including people from all parts of the globe and representing a remarkable variety of race, color, class and creed. It has been given literary expression in a veritable library of Asiatic, European, and American works to which additions are annually made as the movement grows and grapples with the great problems that grow out of its cardinal teachings. It has a long roll of martyrs for the cause for which it stands, twenty thousand in Persia alone, proving it to be a movement worth dying for as well as worth living by.
From its inception it has been identified with Bahá'u'lláh, who paid the price of pro. longed exile, imprisonment, bodily suffering, and mental anguish for the faith He cherished � a man of imposing personality as revealed in His writings, characterized by intense moral earnestness and profound spirituality, gifted with the selfsame power so conspicuous in the character of Jesus, the power to appreciate people ideally, that is, to see them at the level of their best and to make even the lowest types think well of themselves because of potentialities within them to which He pointed, but of which they were wholly unaware; a prophet whose greatest contribution was not any specific doctrine He proclaimed, but an informing spiritual power breathed into the world through the example of His life and thereby quickening souls into new spiritual activity. Surely a movement of which all this can be said deserves � nay, compels � our respectful recognition and sincere appreciation.
Page 812� Taking precedence over all else in its gospel is the message of unity in religion.
... It is the crowning glory of the Bahá'í movement that while deprecating sectarianism in its preaching, it has faithfully practiced what it preached by refraining from becoming itself a sect Its representatives do not attempt to impose any beliefs upon others, whether by argument or bribery; rather do they seek to put beliefs that have illumined their own lives within the reach of those who feel they need illumination.
No, not a sect, not a part of humanity cut off from all the rest, living for itself and aiming to convert all the rest into material for its own growth; no, not that, but a leaven, causing spiritual fermentation in all religions, quickening them with the spirit of catholicity and fraternalism.
... Who shall say but that just as the little company of the Mayflower, landing on Plymouth Rock, proved to be the small beginning of a mighty nation, the ideal germ of a democracy which, if true to its principles, shall yet overspread the habitable globe, so the little company of Bahá'ís exiled from their Persian home may yet prove to be the small beginning of the worldwide movement, the ideal germ of democracy in religion, the Universal Church of
Mankind?and Literary Sketch" (translated by G. K. Nariman), and incorporated in Persia and Parsis, Part I, edited by G. K. Nariman.
Published under patronage of the Persian League, Bombay, 1925.
(The MarkerLiterary Series far Persia, No. 2.) � The political reprieve brought about by the Sans did not result in the regeneration of thought. But the last century which marks the end of Persia has had its revival and twofold revival, literary and religious. The funeral ceremonies by which Persia celebrates every year for centuries � the fatal day of the 10th of Mubarram, when the son of 'All breathed his last at KarbilA � have developed a popular theater and produced a sincere poetry, dramatic and human, which is worth all the rhetoric of the poets. During the same times an attempt at religious renovation was made, the religion of BAblism. Demoralized for centuries by ten foreign conquests, by the yoke of a composite religion in which she believed just enough to persecute, by the enervating influence of a mystical philosophy which disabled men for action and divested life of all aim and objects, Persia has been making unexpected efforts for the last fifty-five years to remake for herself a virile ideal. BThfism has little of originality in its dogmas and mythology.
Its mystic doctrine takes its rise from Stifism and the old sects of the 'Alludes formed around the dogma of divine incarnation.
But the morality it inculcates is a revolution. It has the ethics of the West.
It suppresses lawful impurities which are a great barrier dividing Isl&m from Christendom.
It denounces polygamy, the fruitful source of Oriental degeneration. It seeks to reconstitute the family and it elevates man and in elevating him exalts woman up to his level.
IBThiism, which diffused itself in less than five years from one end of Persia to another, which was bathed in 1852 in the blood of its martyrs, has been silently progressing and propagating itself If Persia is to be at all regenerate it will be through this new faith.
fly CHARLES BAUDOUINStudies, Part III, page 131. (Allen & Unwin, London, 1924.) � We Westerners are too apt to imagine that the huge continent of Asia is sleeping as soundly as a mummy. We smile at the vanity of the ancient Hebrews, who believed themselves to be the chosen people.
We are amazed at the intolerance of the Greeks and Romans, who looked upon the members of all races as barbarians.
Nevertheless, we ourselves are like the Hebrews, the Greeks and the Romans.
As Europeans we believed Europe to be the oniy world that matters, though from time to time we may turn a paternal eye towards America, regarding our offspring in the New World with mingled feelings of condescension and pride.
Nevertheless, the great cataclysm of 1914 is leading some of us to undertake a critical examination of the inviolable dogma that the European nations are the elect. Has there not been of late years a demonstration
Page 813APPRECIATIONS OF THE BAHA FAITH 813
of the nullity of modern civilization � the nullity which had already been proclaimed by Rousseau, Carlyle, Ruskin, Tolstoy, and Nietzsche? We are now inclined to listen more attentively to whispers from the East. Our self-complacency has been disturbed by such utterances as that of Rabindranath Tagore, who, lecturing at the Imperial University of Tokyo on June 18, 1916, foretold a great future for Asia. The political civilization of Europe was "carnivorous and cannibalistic in its tendencies." The East was patient, and could afford to wait till the West, "hurry after the expedient," had to halt for the want of breath. "Europe, while busily speeding to her engagements, disdainfully casts her glance from her carriage window at the reaper reaping his harvest in the field, and in her intoxication of speed, cannot but think him as slow and ever receding backwards. But the speed comes to its end, the engagement loses its meaning, and the hungry heart clamors for food, till at last she comes to the lonely reaper reaping his harvest in the sun. For if the office cannot wait, or the buying and selling, or the craving for excitement � love waits, and beauty, and the wisdom of suffering and the fruits of patient devotion and reverent meekness of simple faith. And thus shall wait the East till her time comes."
Being thus led to turn our eyes towards Asia, we are astonished to find how much we have misunderstood it; and we blush when we realize our previous ignorance of the fact that, towards the middle of the nineteenth century, Asia gave birth to a great religious movement � a movement signalized for its spiritual purity, one which has had thousands of martyrs, one which Tolstoy has described. H. Dreyfus, the French historian of this movement, says that it is not "a new religion," but "religion renewed," and that it provides "the only possible basis for a mutual understanding between religion and free thought."
Above all, we are impressed by the fact that, in our own time, such a manifestation can occur, and that the new faith should have undergone a development far more extensive than that undergone in the same space of time nearly two thousand years ago, by budding Christianity.
At the present time, the majority of the inhabitants of Persia have, to a varying extent, accepted the BAblist faith. In the great towns of Europe, America, and Asia, there are active centers for the propaganda of the liberal ideas and the doctrine of human community, which form the foundations of BahA'iist teaching.
We shall not grasp the full significance of this tendency until we pass from the description of Bah&iism as a theory to that of BahA'iism as a practice, for the core of religion is not metaphysics, but morality.
The Bah&iist ethical code is dominated by the law of love taught by Jesus and by all the prophets.
In the thousand and one details of practical life, this law is subject to manifold interpretations. That of Bahá'u'lláh is unquestionably one of the most comprehensive of these, one of the most exalted, one of the most satisfactory to the modern mind.
That is why Bahá'u'lláh is a severe critic of the patriotism which plays so large a part in the national life of our day. Love of our native land is legitimate, but this love must not be exclusive. A man should love his country more than he loves his house (this is the dogma held by every patriot); but Bahá'u'lláh adds that he should love the divine world more than he loves his country.
From this standpoint, patriotism is seen to be an intermediate stage on the road of renunciation, an incomplete and hybrid religion, something we have to get beyond. Throughout his life Bahá'u'lláh regarded the ideal universal peace as one of the most important of his aims. ...
... Bahá'u'lláh is in this respect enunciating a novel and fruitful idea.
There is a better way of dealing with social evils than by trying to cure them after they have come to pass. We should try to prevent them by removing their causes, which act on the individual, and especially on the child. Nothing can be more plastic than the nature of the child.
The government's first duty must be to provide for the careful and efficient education of children, remembering that education is something more than instruction. This will be an enormous step towards the solution of the social problem, and to take such a step will be the first task of the Bahá'u'lláh (House of Justice). "It is ordained upon every father to rear his son or his
Page 814daughter by means of the sciences, the arts, and all the commandments, and if any one should neglect to do so, then the members of the council, should the offender be a wealthy man, must levy from him the sum necessary for the education of his child. When the neglectful parent is poor, the cost of the necessary education must be borne by the council, which will provide a refuge for the unfortunate."
The Bahá'u'lláh, likewise, must prepare the way for the establishment of universal peace, doing this by organizing courts of arbitration and by influencing the governments.
Long before the Esperantists had begun their campaign, and more than twenty years before Nicholas II had summoned the first Hague congress, Bahá'u'lláh was insisting on the need for a universal language and courts of arbitration.
He returns to these matters again and again: "Let all the nations become one in faith, and let all men be brothers, in order that the bonds of affection and unity between the Sons of men may be strengthened. ... What harm can there be~that?...
It is going to happen. There will be an end to sterile conflicts, to ruinous wars; and the Great Peace will come!" Such were the words of Bahá'u'lláh in 1890, two years before his death.
While adopting and developing the Christian law of love, Bahá'u'lláh rejected the Christian principle of asceticism. He discountenanced the macerations which were a nightmare of the Middle Ages, and whose evil effects persist even in our own days.
BahA'fism, then, is an ethical system, a system of social morality. But it would be a mistake to regard BahA'iist teaching as a collection of abstract rules imposed from without.
Bah&iisrn is permeated with a sane and noble mysticism; nothing could be more firmly rooted in the inner life, more benignly spiritual: nothing could speak more intimately to the soul, in low tones, and as if from within.
...Such is the new voice that sounds to us from Asia; such is the new dawn in the East. We should give them our close attention; we should abandon our customary mood of disdainful superiority.
Doubtless, Bahá'u'lláh'sThe Persian prophet does not offer it to us as such. Nor can we Europeans assimilate all of it; for modern science leads us to make certain claims in matters of thought � claims we cannot relinquish, claims we should not try to forego. But even though IBah&u'1161h's precepts (like those of the Gospels) may not fully satisfy all these intellectual demands, they are rarely in conflict with our scientific outlooks. If they are to become our own spiritual food, they must be supplemented, they must be relived by the religious spirits of Europe, must be rethought by minds schooled in the Western mode of thought. But in its existing form, BahA'iist teaching may serve, amid our present chaos, to open for us a road leading to solace and to comfort; may restore our confidence in the spiritual destiny of man.
It reveals to us how the human mind is in travail; it gives us an inkling of the fact that the greatest happenings of the day are not the ones we were inclined to regard as the most momentous, not the ones which are making the loudest noise.
B~ DR. }{ni~~ H. JESSUP, D.D.of Religion; Volume II, 13th Day, under Criticism and
Discussion of MissionaryMethods, page 1122. At the Columbian Exposition of 1893, at Chicago. Edited by the Rev. John Henry Barrows, D.D. (The Parliament Publishing Company, Chicago, 1893.) � This, then, is our mission: that we who are made in the image of God should remember that all men are made in God's image. To this divine knowledge we owe all we are, all we hope for. We are rising gradually toward that image, and we owe to our fellowrnen to aid them in returning to it in the Glory of God and the Beauty of Holiness. It is a celestial privilege and with it comes a high responsibility, from which there is no escape.
In the Palace of Babji, or Delight, just outside the Fortress of 'Akka, on the Syrian coast, there died a few months since, a famous Persian sage, the BThi Saint, named
Bahá'u'lláh � the "Gloryof God" � the head of that vast reform party of Persian Muslims, who accept the New Testament as the Word of God and Christ as the Deliverer of men, who regard all nations as one, and all men as
Page 815APPRECIATIONS OF THE BAHA FAITH 815
brothers. Three years ago he was visited by a Cambridge scholar and gave utterance to sentiments so noble, so Christlike, that we repeat them as our closing words: "That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the Sons of men should be strengthened; that diversity of religions should cease and differences of race be annulled. What harm is there in this? Yet so it shall be. These fruitless strUts, these ruinous wars shall pass away, and the 'Most Great Peace' shall come. Do not you in Europe need this also? Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind."
B~ THE RIG~ HON. THE EARLExcerpts from Persia and the Persian Question, Vol. 1, pages 496 � 504. (London, 1892.) � Beauty and the female sex also lent their consecration to the new creed and the heroism of the lovely but ill-fated poetess of Qazvin, Zarrin-Thi
(Crown of Gold) or Qurratu'1-'Ayn (Solaceof the Eyes), who, throwing off the veil, carried the missionary torch far and wide, is one of the most affecting episodes in modern history. ... The lowest estimate places the present nunTher of BThis in Persia at half a million. I am disposed to think, from conversations with persons well qualified to judge, that the total is nearer one million. They are to be found in every walk of life, from the ministers and nobles of the Court to the scavenger or the groom, not the least arena in their activity being the Mussulman priesthood itself. It will have been noticed that the movement was initiated by Siyyids, WJis and Mull6s, i.e., persons who, either by descent, from pious inclination, or by profession, were intimately concerned with the Mubammadan creed; and it is among even the professed votaries of the faith that they continue to make their converts.
... Quite recently the BANs have had great success in the camp of another enemy, having secured many proselytes among the Jewish populations of the Persian towns.
I hear that during the past year (1891) they are reported to have made 150 Jewish converts in Tihr4n, 100 in HamadAn, 50 in K~shdn, and 75 per cent of the Jews at Gulpeiyig6n The two victims, whose names were U~Ii Mirza ilasan and Ijaiji Mirza ~usayn, have been renamed by the Báb's: Su1tAnu'sh-Shuhad6~' or King of Martyrs, and Maiibhbu'sh-Shu-had&, or Beloved of Martyrs � and their naked graves in the cemetery have become places of pilgrimage where many a tear is shed over the fate of the "Martyrs of I~fThTh."
... It is these little incidents, protruding from time to time their ugly features, that prove Persia to be not as yet quite redeemed, and that somewhat staggers the tall-talkers about Iranian civilization.
If one conclusion more than another has been forced upon our notice by the retrospect in which I have indulged, it is that a sublime and murmuringjW] devotion has been inculcated by this new faith, whatever it be. There is, I believe, but one instance of a BThi having recanted under pressure of menace of suffering, and he reverted to the faith and was executed within two years.
Tales of magnificent heroism illumine the bloodstained pages of Báb history.
Ignorant and unlettered as many of its votaries are, and have been, they are yet prepared to die for their religion, and fires of Smithfield did not kindle a nobler courage than has met and defied the more refined torture-mongers of Tihr~n. Of no small account, then, must be the tenets of a creed that can awaken in its followers so rare and beautiful a spirit of self-sacrifice. From the facts that BThiism in its earliest years found itself in conflict with the civil powers and that an attempt was made by Báb's upon the life of the SMh it has been wrongly inferred that the movement was political in origin and Nihilist in character.
It does not appear from a study of the writings either of the BTh or his successor, that there is any foundation for such a suspicion... The charge of immorality seems to have arisen partly from malignant inventions of opponents, partly from the much greater freedom claimed for women by the Báb, which in the oriental mind is scarcely dissociable from profligacy of conduct.
... If BAbfism continues to grow at its present rate of progression, a time may conceivably come when it will oust Muhammadanism from the field in Persia.
Since its recruits are won from the best soldiers of the garrison whom it is attacking,
Page 816there is greater reason to believe that it may ultimately prevail. The pure and suffering life of the Báb, his ignominious death, the heroism and martyrdom of his followers, will appeal to many others who can find no similar phenomena in the contemporaneous records of IslAm.
B~ Sm FRANCIS YOtINGHUSBANDcalled himself, was the story of spiritual heroism unsurpassed in Svabhava's experience; and his own adventurous soul was fired by it. That a youth of no social influence and no education should, by the simple power of insight, be able to pierce into the heart of things and see the real truth, and then hold on to it with such firmness of conviction and present it with such persuasion that he was able to convince men that he was the Messiah and get them to follow him to death itself, was one of those splendid facts in human history that Svabhava loved to meditate on. This was a true hero whom he would wish to emulate and whose experiences he would profit by. The Rib's passionate sincerity could not be doubted, for he had given his life for his faith. And that there must be something in his message that appealed to men and satisfied their souls, was witnessed to by the fact that thousands gave their lives in his cause and millions now follow him.
If a young man could, in only six years of ministry, by the sincerity of his purpose and the attraction of his personality, so inspire rich and poor, cultured and illiterate, alike, with belief in himself and his doctrines that they would remain staunch, though hunted down and without trial sentenced to death, sawn asunder, strangled, shot, blown from guns; and if men of high position and culture in Persia, Turkey and Egypt in numbers to this day adhere to his doctrines, his life must be one of those events in the last hundred years which is really worth study. And that study fortunately has been made by the Frenchman Gobineau and by Professor 13. G. Browne, so that we are able to have a faithful representation of its main features..
Thus, in oniy his thirtieth year, in the year 1850, ended the heroic career of a true God-man. Of the sincerity of his conviction that he was God-appointed, the manner of his death is the amplest possible proof In the belief that he would thereby save others from the error of their present beliefs he willingly sacrificed his life. And of his power of attaching men to him, the passionate devotion of hundreds and even thousands of men who gave their lives in his cause is convincing testimony.
He himself was but "a letter out of that mast mighty book, a dewdrop from that limitless ocean."
The One to come would reveal all mysteries and all riddles. This was the humility of true insight.
And it has had its effect.His movement has grown and expanded, and it has yet a great future before it. During his six years of ministry, four of which were spent in captivity, he had permeated all Persia with his ideas.
And since his death the movement has spread to Turkey, Egypt, India and even into Europe and America.
His adherents are now numbered by millions."The Spirit which pervades them," says Professor Browne, "is such that it cannot fail to affect most powerfully all subject to its influence."
For many years I have been interested in the rise and progress of the Baha Movement. Its roots go deep down into the past and yet it looks far forward into the future. It realizes and preaches the oneness of mankind. And I have noticed how ardently its followers work for the furtherance of peace and for the general welfare of mankind. God must be with them and their success therefore assured.
BRITISH WEEKLYNor can one wonder at the rapid growth in Christian countries of the new Bahá'í World Faith which is also gaining many adherents among the peoples of Asia and Africa. For that faith has as its motive force a burning belief in the Fatherhood of God, the brother
Page 817APPRECIATIONS OF THE BAHA FAITH 817
hood of all men, of all creeds and races, and, here is the point, like the early Christian Church it practises what it preaches. Perhaps, after all, this new Bahá'í Faith is the answer to the apparently irreparable disunity of the Christian
Church!(From letter written by a member of the Presbyterian Church of England, published August 26, 1954.)
B~ THE REV. J. TYSSULThe Baha religion has made its way because it meets the needs of its day. It fits the larger outlook of our time better than the rigid exclusive older faiths. A characteristic is its unexpected liberality and tolerance. It accepts all the great religions as true and their scriptures as inspired.
Bah&iists bid the followers of these [that is, the world's] faiths disentangle from the windings of racial, particularist, local prejudices, the vital, immortal thread, the pure gospel of eternal worth, and to apply this essential element to life.
(From A League of Religions, Chap. X, 1926.)fly LEO TOLSTOY Translated from a letter to Mine. Isabel Grinevskaya, Oct. 22, 1903.
I am very glad that Mr. V. V. Stassov has told you of the good impression which your book has made on me, and I thank you for sending it. I have known about the Báb's for a long time, and have always been interested in their teachings.
It seems to me that these teachings, as well as all the rationalistic social religious teachings that have arisen ktely out of the original teachings of Brahmanism, Buddhism,
Judaism, Christianityand IslAm distorted by the priests, have a great future for this very reason that these teachings, discarding all these distorting incrustations that cause division, aspire to unite into one common religion of all mankind.
Therefore, the teachings of the Báb's, inasmuch as they have rejected the old Mu1~ammadan superstitions and have not established new superstitions which would divide them from other new superstitions (unfortunately something of the kind is noticed in the exposition of the Teachings of the Báb), and inasmuch as they keep to the principal fundamental ideas of brotherhood, equality and love, have a great future before them.
In the Mu1~ammadan religion there has been lately going on an intensive spiritual movement. I know that one such movement is centered in the French colonies in Africa, and has its name (I do not remember it), and its prophet. Another movement exists in India, Lahore, and also has its prophet and publishes its paper Review of Religions.
Both these religious teachings contain nothing new, neither do they have for their principal object a changing of the outlook of the people and thus do not change the relationship between the people, as is the case with BThiism, though not so much in its theory (Teachings of the Báb) as in the practice of life as far as I know it. I therefore sympathize with B&biism with all my heart inasmuch as it teaches people brotherhood and equality and sacrifice of material life for service to God.
Translated from a letter to ENd iii K/ian Wade/be kow.
(This communication is dated 1908 and is found among epistles written to C'aucasian Muhammadans.)
In answer to your letter which questions how one should understand the term God. I send you a collection of writings from my literary and reading club, in which some thoughts upon the nature of God are included. In my opinion if we were to free ourselves from all fabe conceptions of God we should, whether as Christians or Mntrnmmadans, free ourselves entirely from picturing God as a personality.
The conception which then seems to me to be the best for meeting the requirements of reason and heart is found in 4th chap. St. John, 7 � 12 � 15 that means God is Love.
It therefore follows that God lives in us according to the measure or capacity of each soul to express His nature. This thought is implicit more or less clearly in all religions, and therefore in Muliam-madanism.
Page 818Concerning your second question upon what awaits us after death I can only reply that on dying we return to God from whose Life we came. God, however, being Love we can on going over expect God only.
Concerning your third question, I answer that so far as I understand Is1~m, like all other religions, Brahmanism, Buddhism, Confucianism, etc., it contains great basic truths but that these have become corrupted by superstition, and coarse interpretations and filled with unnecessary legendic descriptions. I have had much help in my researches to get clear upon Mul2ammadanisrn by a splendid little book
"The Sayings of Mu-bammad."The teachings of the BAHÁ'ÍS which come to us out of Is1~rn have through Bahá'u'lláh's teachings been gradually developed and now present us with the highest and purest form of religious teaching.
B~ PROF. HART PRASAD SHASTRI, D. LITT.My contact with the Baha Movement and my acquaintance with its teachings, given by Uacjrat-i-BahA'u'11Th, have filled me with real joy, as I see that this Movement, so cosmopolitan in its appeal, and so spiritual in its advocacy of Truth, is sure to bring peace and joy to the hearts of millions.
Free from metaphysical subtleties, practical in its outlook, above all sectarianism, and based on God, the substratum of the human soul and the phenomenal world, the Bahá'í Movement carries peace and illumination with it. As long as it is kept free from orthodoxy and church-spirit, and above personalities, it will continue to be a blessing to its followers.
B~ PROF. HERBERT A. MILLER... J'avais ~crit les lignes qui pr&~dent en 1912.
Que dais-je ajouter aujourd'hui en aoflt 1921, apr~s les horribles guerres qui viennent de mettre 1'hurnanit6 a feu et ~i sang, tout en d~voi1ant plus que jamais Ia terrible f6rocit6 de nos passions haineuses? Rien, sinon que nous devons demeurer d'au-tant plus fermes, d'autant plus in6branlables dans notre lutte pour le Bien social.
Nos enfants ne doivent pas se d6courager; us doivent au contraire profiter du chaos mondial actuel pour aider & la p6nible organisation sup&ieure et supranationale de 1'humanit~, ~i 1'aide d'une f6d6ration univer-selle des peuples.
En 1920 seulement j'ai appris ~ connaitre, A Karisruhe, la religion supraconfessionnelle et mondiale des Bahá'ís fond6e en Orient par le persan Bahá'u'lláh ii y a 70 ans. C'est la vraie religion du Bien social hurnain, sans dogmes, ni pr&res, reliant entre eux tons les hommes sur notre petit globe terrestre.
Je suis devenu Baha'i.Que cette religion vive et prosp&re pour Ic bien de I'humanit6; c'est Ut man voeu le plus ardent.
The central drive of the Bahá'í Movement is for human unity. It would secure this through unprejudiced search for truth, making religion conform to scientific discovery and insisting that fundamentally all religions are alike. For the coming of universal peace, there is great foresight and wisdom as to details. Among other things there should be a universal language; so the Baha take a great interest in Esperanto though they do not insist on it as the ultimate language. No other religious movement has put so much emphasis on the emancipation and education of women. Everyone should work whether rich or poor and poverty should be abolished.
What will be the course of the Bahá'í Movement no one can prophesy, but I think it is no exaggeration to claim that the program is the finest fruit of the religious contribution of
Asia...... Shoghi Effendi's statement cannot be improved upon. The Baha have had the soundest position on the race question of any religion. They not oniy accept the scientific conclusions but they also implement
Page 819APPRECIATIONS OF THE BAHÁ'Í FAITH 819
them with spiritual force.This latter is necessary because there is no other way to overcome the emotional element which is basic in the race problem.
'�1 have not said enough perhaps in the first paragraph.
Please add the following: The task of learning to live together, though different, is the most difficult and the most imperative that the world faces.
The economic problem will be relatively easy in comparison.
There are differences in the qualities of cultures but there are no differences in qualities of races that correspond. This being recognized by minorities leads them to resist methods of force to keep them in subordination. There is no solution except codperation and the granting of self-respect."
B~ TIE VISCOUNT SAMUELCARMEL, G.C.B., G.IB.E. In John O'London's Weekly, March 25, 1933.
It is possible indeed to pick out points of fundamental agreement among all creeds. That is the essential purpose of the Bahá'í Religion, the foundation and growth of which is one of the most striking movements that have proceeded from the East in recent generations.
2.If one were compelled to choose which of the many religious communities of the world was closest to the aim and purpose of this Congress, I think one would be obliged to say that it was the comparatively little known Baha Community.
Other faiths and creeds have to consider, at a Congress like this, in what way they can contribute to the idea of world fellowship.
But the Bahá'í Faith exists almost for the sole purpose of contributing to the fellowship and the unity of mankind.
Other communities may consider how far a particular element of their respective faith may be regarded as similar to those of other communities, but the Baha Faith exists for the purpose of combining in one synthesis all those elements in the various faiths which are held in common. And that is why I suggest that this Bahá'í community is really more in agreement with the main idea which has led to the sunmmning of the Congress than any particular one of the great religious communities of the world.
Its origin was in Persia where a mystic prophet, who took the name of the Báb, the "Gate," began a mission among the Persians in the earlier part of the nineteenth century. He collected a considerable number of adherents. His activities were regarded with apprehension by the Government of Persia of that day. Finally, he and his leading disciples were seized by the forces of the Persian Government and were shot in the year 1850.
In spite of the persecution, the movement spread in Persia and in many countries of Is1~m. Tie was followed as the head of the Community by the one who has been its principal prophet and exponent, Bahá'u'lláh. He was most active and despite persecution and imprisonment made it his life's mission to spread the creed which he claimed to have received by direct divine revelation. He died in 1892 and was succeeded as the head of the Community by his son, 'Abdu'l-Bahá, who was born in 1844.
He was living in Haifa, in a simple house, when I went there as High Commissioner in 1920, and I had the privilege of one or two most interesting conversations with him on the principles and methods of the Bahá'í Faith. He died in 1921 and his obsequies were attended by a great concourse of people. I had the honour of representing His Majesty the King on that occasion.
Since that time, the Bahá'í Faith has secured the support of a very large number of communities throughout the world. At the present time it is estimated that there are about eight hundred Bahá'í communities in various countries. In the United States, near Chicago, a great Temple, now approaching completion, has been erected by American adherents of the Faith, with assistance from elsewhere. Shoghi Effendi, the grandson of 'Abdu'l-Bahá, is now the head of the community.
He came to England and was educated at Balliol College, Oxford, but now lives in Haifa, and is the center of a community which has spread throughout the world.
Page 820(Introductory address delivered at the Baha session of the World Congress of Faiths, held in London, July, 1936.)
In 1920 I was appointed as the first Highunder the British Mandate, and took an early opportunity of paying a visit to 'Abdu'l-Bahá Effendi at His home in Haifa.
I had for some time been interested in the Baha movement, and felt privileged by the opportunity of making the acquaintance of its Head. I had also an official reason as well as a personal one.
'Abdu'l-Bahá had been persecuted by the Turks.A British regime had now been substituted in Palestine for the Turkish. Toleration and respect for all religions had long been a principle of British rule wherever it extended; and the visit of the High Commissioner was intended to be a sign to the population that the adherents of every creed would be able to feel henceforth that they enjoyed the respect and could count upon the goodwill of the new Government of the land.
I was impressed, as was every visitor, by 'Abdu'l-Bahá'í dignity, grace and charm.
Of moderate stature, His strong features and lofty expression lent to His personality an appearance of majesty. In our conversation He readily explained and discussed the principal tenets of Baha, answered my inquiries and listened to my comments. I remember vividly that friendly interview of sixteen years ago, in the simple room of the villa, surrounded by gardens, on the sunny hillside of Mount Carmel.
I was glad I had paid my visit so soon, for in 1921 'Abdu'l-Bahá died. I was only able to express my respect for His creed and my regard for His person by coming from the capital to attend His funeral. A great thong had gathered together, sorrowing for His death, but rejoicing also for His life.
B~ ERNEST RENANPassage tir~ de "Les Apdtres", Edition L6vy, Paris, 1866.
Notre si&le a vu des mouvements reli-gieux tout aussi extraordinaires que ceux d'autrefois, mouvements qui ont provoqu~ autant d'enthousiasme, qui ont en d6jk, proportion gard&, plus de martyrs, et dont 1'avenir est encore incertarn...
Le BAbisme, en Perse, a un ph6no-m&ne autrement consid6rable. Un homme doux et sans aucune pr&ention, une sorte de Spinoza inodeste et pieux, s'est vu, pres-que malgr6 liii, &ev~ aia rang de thaumaturge d'incarnation divine, et est devenu le chef d'une secte nombreuse, ardente et fa-natique, qui a failli amener une r&volution comparable ~ celle de 1'IslAm. Des milliers de martyrs sont accourus pour luf avec 1'al-l6gresse au-devant de Ia mort. Un jour sans pareil peut-etre dans 1'histoire du monde fut celui do Ia grande boucherie qui se fit des BThis, it T6h&ran.
"On vit cc jour-ik dans les rues et les bazars de T6h6ran," dit un narrateur qui a tout su d'original, 'kin spectacle quo la population semble devoir n'ou-blier jamais. Quand Ia conversation encore aujourd'hui se met sur cette mati&e, on peut juger I'admiration meI~e d'horreur que la foule ~prouve et que les ann&s n'ont pas diminu6e.
On vit s'avancer entre les bour-reaux des enfants et des femmes les chairs ouvertes sur tout le corps, avec des m&ches allum&s, flambantes, fich&s, dans les bles-sures.
On trainait les victimes par des cordes et on les faisait marcher ?t coups de fouet. Enfants et femmes s'avanQaient en chantant un verset qui dit: En v6rit6 nous venons de Dieu et nous retournons & Lui.
Leurs voix s'6levaient, 6clatantes, au-dessus du silence profond de la foule. Quand un des sup-pIici~s tombait et qu'on le faisait relever A coups de fonet ou de baYonnette, pour peu que la perte de son sang qui ruisselait sur tons ses membres lui laissat encore un peu de force, ii se mettait & danser et criait avec un surcroi d'enthousiasme: "En v6rit6 nous sommes h Dieu et nous retournons it Lui." Quelques-uns des enfants expir&rent pendant le trajet; les bourreaux jet&rent leurs corps sous les pieds de leurs p&es et de leurs soeurs, qui march&ent fi&rement dessus et ne leur donn&ent pas deux regards. Quand on arriva au lieu d'ex&ution, on proposa encore aux victimes Ia vie pour leur abjuration. Un bourreau imagina de dire ~ un p&re que, s'il ne c6dait pas, ii couperait Ia gorge Li ses deux flis sur sa poitrine. C'~taient deux petits gar~ons dont 1'ain6 avait 14 ans et qui,
Page 821APPRECIATIONS OF THE BAHÁ'Í FAITH 821
rouges de leur sang, les chairs calcin&s, &outaient froidement le dialogue; Ic p&re r~pondit, en se couchant par terre, qu'il &tait pret et 1'ain~ des enfants, r&clamant avec emportement son ciroit d'ainesse, de-manda ~ ~tre 6gorg6 le premier. 1 Enfin tout fiat achev6. La nuit tomba sur un amas de chairs informes; les tetes 6taient attach&s en paquets au poteau justicier et les chiens des faubourgs se dirigeajent par troupes de cc c6t& Cela se passait en 1852.
La secte de Mozdak sous Chosro~s Nousch fut douff&e dans un pareil bain de sang. Le d6vouement absolu est pour les nations naYves la plus exquise des jouissances et une sorte de besoin.
Dans 1'affaire des &bis, on vit des gens qui 6taient & peine de Ia secte, venir se d6noncer eux-m~mes afin qu'on les adjoignit aux patients. Ii est si doux h 1'homme de sonifrir pour quelque chose, que dans bien des cas 1'appftt du martyre suffit pour faire croire.
Un disciple qui fut le campagnon do supplice du Bab, suspendu & cOt6 de lui aux remparts de Tabriz et attendant la mort, n'avait qu'un mot h la bouche: "Es-tu content de rnoi, maitre?"
B~ PROF. NORMAN BENTWJCHPalestine may indeed be now regarded as the land not of three but of four faiths, because the Bahá'í creed, which has its center of faith and pilgrimage in 'Akka and Haifa, is attaining to the character of a world-religion. So far as its influence goes in the land, it is a factor making for international and inter-religious understanding.
B~ Miss HELEN KELLER(In a personal letter written to an American Baha after having read something from the Braille edition of Bahá'u'lláh and the New
Era.)1 Un autre d~tai1 que je tiens de source premiere est celui-ci: Quelgues sectaires, qu'on voulait aniener ~i r&trac-tation.
furent attacb&s a la guenle de canons amorc~s dune m&he longue et brfllant lentenwnt.
On leur proposait de couper Ia ;n~che, sils reniajent Ic ETh. Eux, les bras tendus vers le Len, le suppliajent de se hater de venir bien vite consommer leur bonheur.
The philosophy of Bahá'u'lláh deserves the best thought we can give it. I am returning the book so that other blind people who have more leisure than myself may be "shown a ray of Divinity" and their hearts be "bathed in an inundation of eternal love."
I take this opportunity to thank you for your kind thought of me, and for the inspiration which even the most cursory reading of Bahá'u'lláh's life cannot fail to impart. What nobler theme than the "good of the world and the happiness of the nations" can occupy our lives? The message of universal peace will surely prevail. It is useless to combine or conspire against an idea which has in it potency to create a new earth and a new heaven and to quicken human beings with a holy passion of service.
B~ Sm FLINDERS PETRIE(In a letter to the Daily Sketch, London, England, December 16, 1932.)
The IBahá'í Movement of Persia should be a welcome adjunct to true Christianity; we must always remember how artificial the growth of Latin Christian ideas has been as compared with the wide and less defined beliefs native to early Christian faith.
B~ PRESIDENT MASARYK OF(In an audience with an American Bahá'í journalist in Praha, in 1928.)
Continue to do what you are doing, spread these principles of humanity and do not wait for the diplomats. Diplomats alone cannot bring the peace, but it is a great thing that official people begin to speak about these universal peace principles. Take these principles to the diplomats, to the universities and colleges and other schools, and also write about them.
It is the people who will bring the universal peace.
Page 822Archduchess Anton of Austria, who before her marriage was Her Royal Highness Princess Ileana of Rumania, in an audience with Martha L. Root, June 19, 1934, in Vienna, gave the following statement for The Bahá'í World, Vol. V: "I like the Baha Movement, because it reconciles all Faiths, and teaches that science is from God as well as religion, and its ideal is peace."
B~ PROF. DR. V. LESNY The conditions are so changed now, since the technique of the present time has destroyed the barriers between nations, that the world needs a uniting force, a kind of super-religion. I think Bah&iism could develop to such a kind of religion.
I am quite convinced of it, so far as I know the Teachings of Bahá'u'lláh.
There are modern saviors andEverything must be done on a democratic basis, there must be international brotherhood.
We must learn to have confidence in ourselves and then in others. One way to learn this is through inner spiritual education, and a way to attain such an education may be through Bah&iism.
I am still of the opinion that I had four years ago that the Bahá'í Movement can form the best basis for international goodwill, and that Bahá'u'lláh Himself is the Creator of an eternal bond between the East and the West. ... The Bahá'í Teaching is a living religion, a living philosophy....
I do not blame Christianity; it has done a good work for culture in Europe, but there are too many dogmas in Christianity at the present time. ...
Buddhism was very good for India from the sixth century B.C. and the Teachings of Christ have been good for the whole world; but as there is a progress of mind there must be no stopping and in the Bahá'í Faith one sees the continued progress of religion.
B~ DAVID STARR JORDAN'Abdu'l-Bahá will surely unite the East and the West: for He treads the mystic way with practical feet.
B~ LUTHER BURBANKI am heartily in accord with the Bahá'í Movement, in which I have been interested for several years. The religion of peace is the religion we need and always have needed, and in this Bahá'í is more truly the religion of peace than any other.
B~ A. L. M. NICOLAS it ne sais comment vous remercier ni comment vous exprimer Ia joje qui inonde mon coeur. Ainsi donc, ii faut non seulement admettre mais aimer et admirer le BTh. Pauvre grand Proph~te n6 au fin fond de la Perse sans auc4n moyen d'instruction et qui, seul an monde, entour6 d'ennemis, arrive par Ia force de son g6nie & cr&r une religion universelle et sage. Que Bahá'u'lláh lui ait, par Ia suite, succ~d6, soit, mais je veux qu'on admire la sublimit6 du Bab, qui a d'ailleurs pay6 de sa vie, de son sang la rdforme qu'il a prech6e.
Citez-moi un autre exemple, semblable.Enfin, je puis mourir tranquille. Gloire A Shoghi Effendi qui a ca1m~ mon tourment et mes inqui6tudes, gloire & lui qui reconnais la valeur de Siyyid 'Au-Mubammad dit le Bab.
Je suis si content que je baise vos mains qui ont trace mon adresse sur 1'enveloppe qui m'apporte le message de Shoghi.
Merci, Mademoiselle. Merci du fond du coeur.I have followed it (the Bahá'í Cause) with deep interest ever since my trip to London to the
First Races Congressin July, 1911, when I heard for the first time of the
Page 823APPRECIATIONS OF THE BAHÁ'Í FAITH 823
Bahá'í Movement and its summary of the principles for peace. I followed it during the war and after the war. The Bahá'í Teaching is one of the spiritual forces now absolutely necessary to put the spirit first in this battle against material forces The Baha Teaching is one of the great instruments for the final victory of the spirit and of humanity.
The Bahá'í Cause is one of the great moral and social forces in all the world today. I am more convinced than ever, with the increasing moral and political crises in the world, we must have greater international coordination.
Such a movement as the Baha Cause which paves the way for universal organization of peace is necessary.
B~ SIR RONALD STORRS, K.C.M.G., C.B.E. I met 'Abdu'l-Bahá first in 1900, 011 my way out from England and Constantinople through Syria. ... I drove along the beacb in a cab from Haifa to 'Akka and spent a very pleasant hour with the patient but unsubdued prisoner and exile.
I never failed to visit Him whenever I went to Haifa. His conversation was indeed a remarkable planning, like that of an ancient prophet, far above the perplexities and pettiness of Palestine politics, and elevating all problems into first principles.
I rendered my last sad tribute of affectionate homage when in 1921 I accompanied Sir Herbert Samuel to the funeral of 'Abbas Effendi. We walked at the head of a train of all religions up the slope of Mount Carmel, and I have never known a more united expression of regret and respect than was called forth by the utter simplicity of the ceremony.
AN ARTICLE IN THE JANUARYIRELAND � The death of 'Abbas Effendi, better known since he succeeded his father, Bahá'u'lláh, thirty years ago as 'Abdu'l-Bahá, deprives Persia of one of the most notable of her children and the East of a remarkable personality, who has probably exercised a greater influence not only in the Orient but in the Occident, than any Asiatic tbinker and teacher of recent times. The best account of him in English is that published in 1903 by 0. P. Putnam's Sons under the title of the Life and Teachings of 'Abbas Effendi compiled by Myron H. Phelps chiefly from information supplied by Bahá'í Kh6num. She states that her brother's birth almost coincided with the "manifestation" of Mirza 'All Mu]2ammad the BTh (24th May, 1844), and that she was his junior by three years. Both dates are put three years earlier by another reputable authority, but in any case both brother and sister were mere children when, after the great persecution of the BThis in 1852 their father Bahá'u'lláh and his family were exiled from Persia, first to Baghd6xl (185263) then to Adrianople (1863 � 68), and lastly to 'A14A (St. Jean d'Acre) in Syria, where Bahá'u'lláh died on 28th May, 1892, and which his son 'Abdu'l-Bahá was oniy permitted to leave at will after the Turkish Revolution in 1908. Subsequently to that date he undertook several extensive journeys in Europe and America, visiting London and Paris in 1911,
America in 1912, Budapestin 1913, and Paris, Stuttgart, Vienna, and Budapest in the early summer of 1914.
In all these countries he had followers, but chiefly in America, where an active propaganda had been carried on since 1893 with very considerable success, resulting in the formation of important
Baha Centers in NewYork, Chicago, San Francisco and other cities. One of the most notable practical results of the Bahá'í ethical teaching in the United States has been, according to the recent testimony of an impartial and qualified observer, the establishment in Bahá'í circles in New York of a real fraternity between black and white, and an unprecedented lifting of the "color bar," described by the said observer as "almost miraculous."
Ample materials exist even in English for the study of the remarkable personality who has now passed from our midst and of the doctrines he taught; and especially authoritative are the works of M. Ilippolyte Dreyfus and his wife (formerly Miss Laura Clifford Barney), who combine intimacy and sympathy
Page 824with their hero with sound knowledge and wide experience.
In their works and in that of Mr. Myron H. Phelps must be sought those particulars which it is impossible to include in this brief obituary notice.
B~ MRS. SAROJINU NAIDUThe founder of the Bahá'í Faith is undoubtedly one of the Great Seers of the Modern Age. The Gospel that he enunciated and the programme that he enjoined upon his followers are singularly like a prophecy of the ideal and dream that inspire the heart of youth with (the) quest for a brave new world built upon equity, fellowship and peace.
in the midst of all the tragic horror of hate and bloodshed that surround us today, his message to humanity does indeed fulfill the meaning of his name, and carries the "glory of God" into the darkness.
B~ JULES Bois... Mirza 'All-Muhammad, the Báb, or the portal of a new wisdom, � a young man, brave, handsome, and tempered like a steel blade, the finest product of his country. This new Alexander, "the beloved of the worlds," subjugator of souls, died in 1850 at the age of thirty-one, having shed no blood but his own, a martyr of spotless love, of universal charity.
The B~bis, his partisans, were "beheaded, hanged, blown from the mouth of cannons, burnt, or chopped to pieces." Their homes were burned, their womenfolk carried off or executed. Still the movement progressed. Scarcely had the Mb's mission begun, � he was allowed a bare two years of preaching, � when he was cast into prison, questioned, bastinadoed, disfigured, then tried for heresy before a clerical court, and finally put to death.
The BTh was led to the scaffold at Tabriz with a young devotee who had implored to share his fate. About two hours before noon the two were suspended by ropes, under their armpits, in such a manner that the head of the disciple rested against the breast of his beloved master. Armenian soldiers received the order to fire; but when the smoke cleared, the Báb and his companion were found to be unscathed.
The bullets had merely severed the ropes by which they were suspended.
Amazed by what they considered a miracle, the soldiers were unwilling to fire again. They were replaced by a more docile squad, and this time the volley took effect. The bodies of both victims were riddled by bullets and horribly mutilated, but their faces, spared by a strange caprice of destiny, bore an expression of radiant transfiguration.
All Europe was stirred to pity and indignation.The event occurred on the ninth of July, 1850; among the "litterateurs" of my generation, in the Paris of 1890, the martyrdom of the BTh was still as fresh a topic as had been the first news of his death. We wrote poems about him. Sarah Bernhardt entreated Catulle Mend&s for a play on the theme of this historic tragedy. When he failed to supply a manuscript, I was asked to write a drama entitled "Her Highness the Pure," dealing with the story of another illustrious martyr of the same cause, � a woman,
Qurratu'1-'Ayn, the PersianJoan of Arc and the leader of emancipation for women of the Orient.
Her case was unique. Had it been admissible for a woman to be a Mahdf, or a "Point," Qurratu'1-'Ayn, � who bore resemblance to the mediaeval H6IoYse and the neoplatonic llypatia, � would have been recognized as the equal of the BTh.
Such virile courage and power did she inherit that all who saw and heard her were uplifted to a new understanding of the mission of her sex.
A poetess, philosopher, linguist, and theologian, an early convert of the BAHA, she threw aside her veil, despite the immemorial custom of Asia, carried on controversies with the most learned scholars of her country, disconifited them, and won recognition as their master. Imprisoned, anathematized, driven from town to town, stoned in the streets, she defied, singlehanded a ShAh who "through his decree could slaughter a thousand men each day," � and often did so. To her executioners she said, "You may kill me as soon as you please, but you cannot stop the emancipation
Page 825APPRECIATJQNS OF TIlE BAHÁ'Í FAITH 825
of women." Then, having donned her choicest robes, as if to join a bridal party, she was dragged into a garden and strangled...
The ETh had exhorted the people to purify themselves that they might welcome the Divine Sun, of whom he was the Radiant Morn.
When the BTh declared his mission in 1844, Mirza Ijusayn-'Alf, a young man of twenty-seven, the son of a vizier, and of royal descent, boldly espoused the perilous cause.
Prison and exile soon became his portion. Scenes were enacted during this period which recall the Terror in France, with its horrors and its heroism.
Baha'is, previously members of antagonistic sects, have manifested toward every one, even their enemies, a spirit of help and amity. We can only be glad that persecutions have diminished and that a gentle and ennobling influence has regenerated the Orient, from Syria to Burma.
It is quite possible that Bah&iism has a mission to pacify and spiritually quicken races and tribes which we have so far been unable to evangelize.
By DR. HEWLETT JOHNSONI read with interest the social programme of your movement demonstrating the best education for everyone, equal status for men and women and the like and also your encouragement of scientific research and emphasis on the need for a World Commonwealth, together with the oneness of mankind. I am in complete agreement with those aims and wish you well in the pursuit of them.
B~ ARNOLD TOYNBEE, HON.When I find myself in Chicago and when, travelling northwards out of the city, I pass the Bahá'í temple there, I feel that in some sense this beautiful building may be a portent of the future.
(From christianity AmongThe Bah&iyah sect has been excommunicated by the Im~mi Mujtahids and been evicted from its Iranian homeland; but it is already apparent that these bitter experiences of persecution and expatriation have served this infant religion in good stead; for it has thereby been driven into looking beyond the Mediterranean and the Atlantic for new worlds to conquer in the strength of a principle (non-violence) which is apt to work as an "open sesame" for any missionary religion that has the faith to embrace it. (From A Study of History, V, p. 665.)
B~ SIR RAMASWAMI MUDALIAR, K.C.S.I.It was in San Francisco in 1945 that I first had the privilege of meeting the followers of the Baha Faith and learning something of the teachings of their great Prophet. I had spoken at the Plenary Session of the General Assembly of the United Nations, and had pointed out that it was not the independence of the nations, but their interdependence that had to be emphasized and constantly kept in view.
The distinctions of Race and Religion, of colour and creed, are but superficial; the welfare of one part of the world cannot be sustained if other areas are depressed.
The War had illustrated most forcibly the indivisibility of human happiness and human misery. It had, in fact, taught us that there was only one undivided world and that we are the children of one God.
A little group of Baha who were at the conference and met me afterwards, congratulated me on having given expression on that world platform to some of the beliefs that they held dear. That is how I became acquainted with and soon deeply interested in the Bahá'í Faith. I have since had the privilege of meeting Baha in various centres in India, Europe and America. I have a very happy and lively recollection of my visit to Wilmette, Illinois, where I was taken
Page 826round the "Temple of Light" � the Bahá'í Temple � a beautiful and inspiring structure, which in its very architecture, with its nine sides dedicated to the nine great religions of the world, emphasizes the universality of all religions.
"You are the fruits of one tree and the leaves of one branch," says the Prophet. Again and again I have come across such sayings which have forcibly reminded me of the teachings of the Vedas. "Whenever virtue subsides and vice triumphs, then am I reborn to redeem mankind," says the Divine in the Gita. The Bahá'í Faith remarkably speaks not of one Prophet for all time, but of a succession of prophets as Divine dispensation sees the need for them.
In fact, the Bahá'í Faith gives us the great and precious message of unity in religion. The Bahá'ís do not form a sect by themselves.
Rather, through the teachings of their Prophet, they try to illumine the eternal verities of every religion and to quicken the noble impulses of the true followers of every religion with the spirit of catholicity and fraternalism. flow much the world needs such a spirit today How far we are from that one far off divine event to which the whole creation is destined to move ... the Fatherhood of God and the Brotherhood of Man.
Perhaps the Baha Faithis destined to be, and may prove, the greatest single force in achieving that Godly consecrated consummation ...
B~ BHAGAVAN DASI understand that a public meeting will be held in Benares for the celebration of the 105th Anniversary of the Declaration of the Báb, i.e, Gateway, the forerunner of Bahá'u'lláh, father of 'Abdu'l-Bahá.
Bahá'u'lláh is the prophet of the Movement now known in all the countries of the world as the Bahá'í Faith.
From such literature of the Movement as I have come across and read, and from conversations I have had with members of the Movement who have kindly come to see me, I have acquired a great admiration for it. One of its twelve principal items of belief is that the essentials of all religions are one. This belief is very dear to my heart and I have endeavoured to propound it at length in my book "The Essential Unity of All Religions" supporting it with some 1400 (fourteen hundred) texts of the Sacred Scriptures of eleven living great religions, quoted in original with English translation. I wish with all my heart every success for this philanthropic and spiritual Movement.
It' D~. G. W. CARVERI am so happy to know that the Christlike Gospel of good will is growing throughout the world.
You hold in your organization the key that will settle all of our difficulties, real and imaginary. I was with you in spirit.
May God bless, keep and prosper you.A richiesta degli interessati, certifico die ii Bahaismo, nato nella seconda meta del secolo scorso quale sviluppo di una riforma nell'Islamismo persiano (Babismo), ha attil-almente lasciato cadere quasi ogni specifico contatto con 1'Islamismo tradizionale, e si ~ sviiuppato in una fede sopranazionale e superconfessionale, diffusa non solo in Oriente, ma in Europa e in America.
Capisaldi di questa fede sono ideali e dottrien altamente morali e umanitarie, di pace di concordia e fratellanza umana, di miglioramento interi-ore dell'uomo e della societ&, in nulla ripug-nanti alla moderna coscienza morale e religiosa. Onde nulla a mio avviso osterebbe al libero esercizio del culto bahaista, quale ~ ammesso in altri paesi d'Europa e d'America, e che si restringe del resto a semplici e ordinate cerimonie di edificazione e preghiera in comune.
Page 827APPRECIATIONS OF THE BAnK I FAITH 827
B~ DR. MARSHALL WINGEIELDOf the multitude of pilgrims to the Holy Land, thousands visit the tomb of Bahá'u'lláh and the tomb of his forerunner the Báb. I had that inspiring experience in the spring of 1951. I had entered many buildings in stockinged feet. At these two tombs I was so aware of the holy that I really felt like removing my shoes. As I thought of these God-filled men, I gave thanks for their vision of the unity of mankind and for their appreciation of every manifestation of the God who is eternally One. And I gave silent thanks also for the world-mindedness which seems to come naturally to all who are hospitable to the Bahá'í faith.
To lovers of God and man, there is nothing more depressing than the thought of the divisiveness of the numerous exclusive religions of mankind.
Conversely, there is no thought more heartening than the thought that there is at work in the world a religion which transcends all sectarianism and recognizes Abraham, Moses, Buddha, Zoroaster, Jesus, Mohammed, and all other great religious leaders.
I do not feel that I am less loyal to Jesus by declaring my belief that the future is on the side of Baha'i.
It was not Jesus who madeJesus preached the gospel of universal brotherhood: his followers marred his teachings with exclusiveness.
As I look on Christianity with its pathetic fragmentation, I am haunted by the feeling that Jesus has a better chance to win through the universalism of Bahá'í than through the institutionalism which bears his name. Character is the final arbiter of all religions. The spiritual quality of the adherents of Bahá'í whom I have personally known, have given the faith a warm place in my heart.
The Mayor of Haifa gave a dinner on April 13, 1951, to the commission of which I was a member.
My seatmate was a noted journalist of the Jewish faith.
I had spent the afternoon in the beautiful Persian Gardens sacred to Baha'i, hence it was natural for me to speak of the Bahá'í Faith. The journalist said: "The people of that faith are truly catholic. All men of goodwill can subscribe to their faith without renouncing anything good in their own, be they Christian, Moslem or Jew.
It is a religion of additions, not subtractions. You are not asked to renounce anything but hate and narrow-mindedness. The Baha people are gentle and free from hate: they bless everything they touch."
� June 5, 1953.at Wilmette, Illinois, is a structure of great beauty, as millions who have seen it know. But perhaps not so many realize its symbolic significance. It teaches the essential unity of mankind under one God, irrespective of the various sects and creeds that give expression to the various faiths.
... The important thing is recognition of the essential unity of mankind under one God. That is a force which cuts across politics, trade routes, racial groupings the world around.
It can be made a powerful moral force in the practical affairs of the world if there is a dedication to the cause � the kind of dedication that went into the long and difficult task of constructing the Baha House of Worship at Wilmette.
(Message of greeting at time of dedication of Bahá'í House of Worship, 1953.)
B~ Z. T. INGI have faith in the Baha Religion because it is the essence of all religions and the basis of it is that it accepts all races on an equal basis. It is something which meets with the needs of these times and it satisfies within. I firmly believe it will replace all the existing religions of the world and it will be the one Universal Religion for all.
(From an interview, in San Jose, Nicaragua, 1942.)
B~ CHIKAO FUJISAWAPerusal of numerous Tablets left for us by Bahá'u'lláh has impressed me so strongly
Page 828with the unusual profundity of His thought and His penetrating wisdom that I could not but feel irresistibly attracted towards His noble
Cause.Bahá'u'lláh's sublime mission was to recover the unity of all mankind through God...
Thus, there is no wonder that the IBah&i Movement is bound to sweep the most enlightened strata of society in every country.
(From address in Tokyo, 1932.)Whenever a Bahá'í representative addressed a group of my students there was a deep-seated response to the social and ethical teachings he set forth. College students generally are as tired of sectarian squabbles as they are tantalized by efforts toward spiritual unity.
They liked the Bahá'í emphasis and were interested not oniy by what Bah~'ism is but what it may become.
Also, they were not unwilling to accept the Bahá'í claim that Woodrow Wilson in his plans for the League of Nations was influenced by Bahá'u'lláh, that the steps toward world understanding might be the result of Bahá'u'lláh's mystical presence, and that the development of the United Nations might be the substance of the imposing shadow cast by the Persian seer.
I have met Baha in many parts of the world. They are all cut to the same pattern: heartfelt dedication to the cause and person of Bahá'u'lláh, zeal in the advancement of their ideals.
They ask no salaries, want no honor, and are literally more interested in giving than in receiving.
(From Baha'i: A Seconddoes not need theology because its principles, that is to say, its background of civilization and individual and social psychology, are those of our times...
B~ SIR S. RADHAKRISHNANI have sympathy with the spirit of the Bahá'í Teachings, we are all Baha universally.
.I have been surprised at the depth and devotional character of the best in Bahá'í Scriptures as presented in Townshend's
The Promise of All Ages.At Vanderbilt University, in one year, two outstanding students became converts to Baha, one a student in the Divinity School and the other an honor studentinmathematics. They both told me, when I reasoned with them, that they had found that the Christian churches suffocated every chance at effective understanding and practise of the universal love of God. They both believed in Jesus devoutly and continued to believe that Christ as God's universal love is the ultimate truth, but they felt that flow His truth had to be cut loose through a new Manifestation, the more universally and effectively to serve our age.
(From Know Your Faith, 1959.)You will not lack warmth of faith in the enthusiastic, prophetical Words of Bahá'u'lláh or in the intensive, persuasive speech of 'Abdu'l-Bahá which bear witness to His wide grasp of humanity.
Here is a religion whichBahá'u'lláh was not only the supreme genius of the Bahá'í Movement; he was without question one of the supreme spiritual geniuses of history. There have been few in any age to compare with him in point of insight, vision, lofty thought and noble speech.
Page 829APPRECIATIONS OF THE BAnAl FAITH 829
I felt this as I stood within this quiet place. Were it possible to stand by the grave of Jesus, I felt I should be moved in this same way. Here, appropriately, was not darkness, but light; not gloom, but glory. These Prophets' shrines are truly among the sacred spots of earth.
(From Palestine: TodayI believe that every real Buddhist, every real Christian, every real Muijammadan is a Bahá'í even if he does not confess it. I think the IBahá'í Movement is so needed in the world today because Christianity is imprisoned in fanaticism and intolerance and Bahá'u'lláh has come to break these chains � not only the fetters of Christianity but of all other religions.
Men who do not know anything about the Bahá'í Movement begin to realize that a change is near, at least that little ray from the Bahá'í Teachings has succeeded in getting through their darkness History has taught us that humanity in its most critical, agonizing times finds its Saviour, for it is then, at these very crossroads, where humanity has to choose between life and death, the Saviour appears.
(Quoted by Martha Root, American journalist, 1934.)
B~ ISABEL GRINEVSKAYAMrs. Isabel Grinevskaya, a Russian poetess in Leningrad, gave a great impetus to the Bahá'í Movement and to world art in her three celebrated writings, the two dramas, "Bab", and "Bahá'u'lláh" and a narrative called "A Journey in the Countries of the Sun." The last named is an account of her visit to 'Abdu'l-Bahá in 1911 when He was in Ramleh, Egypt. While the last is in prose it has verses introduced so that we might almost say that the three form a trilogy in poetic form presenting the new universal religion of the oneness of mankind proclaimed by those three heavenly personages, the 13Th, the Forerunner, Bahá'u'lláh, the Revealer of the Word, and 'Abdu'l-Bahá, the Center of the Covenant of the Baha Faith.
From the point of view of art the dramas rank high. Russian critics affirm that these works have proclaimed their author a poet of the first order.
I quote paragraphs from [a review in the French newspaper, Journal de
Saint-Petersbourg, January"How not to be moved, fascinated by the nobility of this Apostolic character?
"That beautiful and bold work points a return to the school of majesty and aesthetic morality, the aspiration to the eternal truth, which are the indelible characteristics of enduring work."
(From Martha Root, "Russia'sContribution to the Bahá'í Faith", The Bahá'í World, Vol. VI, 1934 � 36.)
B~ DR. PAUL HTJTCHINSONOf course, persecution is no new experience for the BahA'ists; it seems to be, as the New Testament suggests, a touchstone of the vigor of any new religion ... Meanwhile, the expansion of Bah6'ism will not stiffer. Its message of a universal brotherhood based on a continuing revelation and pointing toward a future universal government appeals to many contemporary souls (From The Christian Century, June 8, 1955.)
B~ DANE RUDHYARIn this age, restless with insecurity and weary with the results of intellectual search, the Baha Revelation stands as a tower of inspiration and a source of spiritual security for multitudes which otherwise would be swayed by forces of social and emotional disintegration.
It embodies clearly the most basic keynotes of the collective spirit of the age ... To exhausted communities of the world it gives vital impetus which, we hope, will soon energize new creative manifestations and produce an inspired art, equal or superior to that of early Christianity. The great
Page 830Temple near Chicago is a forerunner of this creative wave of inspiration (From "Appreciation by Leaders of Thought" by
Rti~anniyyih MoffettAnother modern mystic who has transformed millions of lives and turned their eyes to the Light is Bahá'u'lláh, the founder of a great religious movement known as the Baha Faith ...
In Bahá'u'lláh is an exemplification of this trait (i.e., sacrifice) of human nature, for he was tortured and imprisoned ... Many of his followers were imprisoned with him and executed, yet the cosmic ecstasy of an eternally happy man remained with him through his far greater sufferings than even a crucifixion ...
The Bahá'í Faith is worldwide and its followers give evidence of the inspiring nature of its teachings by their exemplary lives and actions.
(From God Will Work WithThere are in this country many followers of the Persian reformer, 'Abbas Effendi, who call themselves B6bists and who have what I am inclined to think is the purest and most dignified religion in existence.
(From The Profits in Religion, 1917, 1928.)The only one [contemporary religion] unambiguously and almost single-mindedly consecrated to the job of unifying mankind is the Baha Faith.
(From The City of Man, 1963).the principles of BahA'iism, laying stress as they do on the Oneness of mankind, and being directed as they are towards the maintenance of peace, unity and cooperation among the different classes, creeds and races of people, will go a long way in producing a healthy atmosphere in the world for the growth of Fellowship and Brotherhood of Man. Furthermore, I can see no harm in the followers of other faiths accepting these main principles of BahA'iism, wherein, I think, they can find nothing against the teachings of their own prophets, saints and seers. I rather think that by accepting these main principles ... they will help in hastening the establishment of a New World Order, an idea perhaps first clearly conceived by Bahá'u'lláh and which every thinking man will now endorse as a "consummation to be devoutly wished". (After reading The Bahá'í World, Vol. VIII, 1936 � 38.)
Page 8311884 � 1955 Profoundly grieved loss outstanding Hand Cause God, exemplary trustee I3uqPq, distinguished representative most venerable community Bahá'í world, worthy son brother twin immortal martyrs Faith, dearly beloved disciple Center Covenant. Shining record services extending over half century enriched annals heroic formative ages
Baha Dispensation.inestimable. Advise erect my behalf befitting monument his grave.
His mantle as trustee funds ~uqfiq now falls on 'Au Muiiammad, his son. Instruct Row1~6nf Tihr~n arrange befitting memorial gatherings capital provinces honor memory mighty pillar cradle
Faith Bahá'u'lláh.Newly-appointed trustee ~1uqflq now elevated rank Hand Cause.
November 15, 1955."Some time ago the Spiritual Assembly of the Baha of Tihr&i asked me to write my autobiography for them. In reply, I explained that during my youth I had had the privilege and honor to be in the blessed presence of His Holiness 'Abdu'l-Bahá and to be one of His attendants during His visit to America. I had always seen and witnessed His utter self-abnegation in words and deeds.
When I stop to ponder the resplendent services rendered by the early believers of the Faith and their heroic sacrifices, I do not see how I can give any account about myself "I was born in Tabriz, 1263 Persian solar calendar (1884). My father, 'All Muhammad Varq6, a martyr of the Cause, was the third son of �{~iji MulIA Mihdi Yazdi, known as Atri, and my mother, F6grnih, was the daughter of IJ6ji
Mirza 'Abdu'llAh Kh6in Ntrriof MAzindarAn. These two grandparents were both staunch believers of the Cause, which they most earnestly served. I had three brothers.
(My mother gave birth to four children.) The eldest was named Mirza 'Azfz'uIl4h KhAn the second was named Rftu'1ITh, who was martyred, the third was myself, and the fourth was called Bahá'u'lláh, who died in childhood.
As a family we all lived in Tabriz in the household of our maternal grandmother in perfect love and harmony and in complete ease and honor.
"This happiness was, however, upset and shattered in consequence of some false reports submitted by certain enemies of the Cause to the
Prince Regent, Muzaffari'd-Din ShAhmy grandfather, who was then a member of his court, was acting against the Government and had put his house at the disposal of Bahá'ís gathering there to conduct SHOGHI antigovernment activities. My grandfather was obliged, therefore, to escape to TilirAn, and in his absence, my grandmother, who was a fanatical Muslim, found the opportunity to exert her enmity by opposing my father so strongly and relentlessly as to compel him to leave his home and native town, accompanied by his two eldest sons.
My junior brother, Bahá'u'lláh, and myself, being too small, were left behind with our mother in the same house where my grandmother lived.
This did not, however, appease my grandmother.She had such a deep hatred of the Cause that she began to make evil suggestions to me against my father and to sow the seeds of hatred and enmity in my soul against him. She was able to impress my tender soul to such an extent that in my Islamic prayers, which I was obliged to say, I wept in bitter grief for my father's deviation which had earned him so much hatred from the public.
"Up to the age of sixteen, I lived with my grandmother in an atmosphere charged with such fanaticism and hatred towards the Cause. Then my uncle, tIAJi Mir Ijusayn, a sincere believer and teacher of the Cause, took steps 831
Page 832to transfer me from Tabriz to MiyanduAb, where I lived under his care and love for some years until I became a believer.
"During my stay in Miyandu4b, the late Siyyid Assadu'llAli Qumi visited there and was a guest of my uncle.
Feeling that I was extremely anxious to visit the Holy Shrines and the Center of the Covenant, he promised me, when leaving MiyanduAb, that whenever he intended to leave for the Holy Land he would inform me that I might join him at Tabriz. Shortly afterwards I received his message telling me that he was ready to leave. Filled with great enthusiasm for this auspicious journey I did not even inform my uncle of my intended departure, since I thought he would definitely not allow me to make the journey because of his great affection for me.
I forthwith left for Mar~gi~ih in company with one of the aged believers, and thence I proceeded to Tabriz. At Tabriz I was summoned by the Local Spiritual Assembly, who, after holding consultation regarding my aim, informed me that they had decided I should go to Tihr~n to stay with my brother
Mirza 'Azizu'lhh K�n. Topersuade them to revise their decision was out of the question and I was therefore obliged to leave for TihThn, where I stayed with my dear brother and meanwhile took up my studies in the Tarbfyat School. At the same time I began to study English outside the school and took up a course in Arabic with Bahá'í scholars. I spent a few years also in the
American High School"The long-cherished time now came when with the consent of my dear brother I left for 'Akka, where I had the great privilege of visiting 'Abdu'l-Bahá, the Center of the Covenant.
Following this auspicious occasion I proceeded to Beirut where I took up my studies with the aim of finishing the college course and continuing them in a university in England.
During my stay in Beirut I was summoned by 'Abdu'l-Bahá to 'Akka every summer and there I had the opportunity to study the Cause and take teaching courses with other students under the late WAif Mirza Jjaydar-'Ali.
"In the summer of the year 1909, while I was in 'Akka, I was instructed by 'Abdu'l-Bahá to return to Tihr~n to fulfill a mission which He so kindly entrusted to me.
In TilirAn, after having carried out His mission, I married Bahá'í KliAnum, daughter of the late Sani-us-SultAn, surnamed Sani IllAlif, of whom I had ten children.
Seven of these children, three sons and four daughters, are now living and they are: 'All Mul2ammad; Mihdi;
Malihih (Mrs. Qub6dtI thank God that they are all Baha and are firm in the Cause.
'�1 must express my great appreciation to my wife, who has sincerely collaborated with me since our marriage and who had, in fact, a greater share than myself in training the children in the Baha spirit.
"After my marriage I took employment in the Russian Embassy as a secretary, but when 'Abdu'l-Bahá was about to leave for America I left for 'AklA with His permission and had the great honor of attending Him on His historic journey. After my return to TibrAn, I was employed as First Secretary Translator by the Turkish Embassy.
My daytime was spent working at the office and at night I was happy to serve on the Spiritual Assembly and on various Baha committees.
At both the Embassies I had made it a condition with them not to require me to do anything concerned with politics. Mter many years of service, however, I was asked to do a service which slightly touched on politics, whereupon I tendered my resignation.
"For the last twelve years I have had the inestimable honor to serve as Trustee of ~uqaqu'11Ah, having been appointed by the beloved Guardian, and it is my utmost wish that I may be able during these last days of my life to render befitting service to our Holy Cause and give satisfaction to our beloved Guardian."
The spiritual services of the Hand of the Cause Mr. Valiyu'116li Varq6, which began at the early age of twenty and ended with his death at the age of seventy-one, were characterized by ever-increasing zeal and enthusiasm throughout his life. His efforts in the Cause were redoubled particularly after the passing away of Mr. Amin Amfn in 1938, when Mr. Var$ was entrusted by the beloved Guardian with the duty of taking care of the ~uqflqu'1hh. His elevation later to the rank of Hand of the Cause inspired in him a new spirit and stirred him to a still higher degree of service to the Cause of Bahá'u'lláh. In 1953 he prepared
Page 833himself, under instructions from the Guardian, for participation in the
Intercontinental Conferences.He first attended the Kampala Conference and then the Conference in Chicago.
During the interval between the latter and the Conference in Stockholm he was directed by the Guardian to proceed to South America, where he visited the area between Brazil and Santiago in Chile within forty-six days. His mission was to meet the friends and to give the Message to the people. On July 10, 1953, he left for Europe and, after participating in the Stockholm Conference, he visited a large number of cities in Germany by the order of the Guardian.
In Hamburg, Frankfurt,he met many Bahá'í friends and others. In Stuttgart the preliminary signs of his illness began to appear. He stayed in a hospital for a week in Stuttgart and then for a further month in Ulrn, where he underwent an operation.
Mr. VarqA's request to Shoghi Effendi for a visit to Haifa had been granted for the time when the New Delhi Conference, in which Mr. VarqA was to participate, should have been concluded. He therefore left soon for New Delhi, not waiting to complete the convalescence period, and consequently had a very hard time during the days of the Conference.
He then received the Guardian's instructions to proceed to 'Iraq, Egypt and Syria on a teaching mission. He forthwith left New Delhi for 'IrAq.
In that country his illness took a serious turn and he suffered extreme pain.
He was therefore obliged to stay in the t{a4ratu'1-Quds in BaghdAd. After a while, when he felt himself slightly better, he left for Cairo, Ismailia, Suez, Port Said, and Alexandria, where he visited the friends and gladdened their hearts by giving them an account of the magnificent esulfr of the Conferences and of the rapid progress of the Cause in the world.
He then left for Turkey, where he visited the towns of Qazi Antap, Iskanderun, Adana and Istanbul, and met the friends. The unexpected cold weather in Turkey that year and Mr. VarqA's ill health caused him a great deal of suffering.
He now reported to the beloved Guardian an account of his journeys and was then kindly instructed to return to Iran. After his arrival in Tihr&n the Guardian appointed a time when he could visit the Holy Land. This visit to the Holy Shrines and to the beloved Guardian, which lasted about two weeks, inspired him with a new life and revitalized him for still further activities.
He was then instructed by Shoghi Efl7endi to proceed to Germany so as to join the Hands of the Cause and at the same time to complete the course of his medical treatment. From there, on the Guardian's instructions, he departed for Austria and stayed in Vienna for some time, where he started teaching the Cause and giving public addresses to large crowds of searchers for truth. He then returned to IrAn.
In March 1955 he felt very severe pain which made him extremely uneasy.
He therefore left for Europe again for medical treatment, visiting first Paris and then Italy.
While receiving treatment he did not forget his teaching mission whenever he found an opportunity. He then proceeded to Germany and went to a hospital in Tubingen where for forty-one days he passed the last part of his brilliant life. Even during these last days
Page 834he did not neglect his teaching duty. Whenever he felt a mitigation of pain and suffering he called to his bedside both friends and seekers of truth and spoke to them of the Teachings. But the light of his life was steadily fading, and it was on Saturday, November 12, 1955, that he passed away and joined the concourse on high. He was a drop that fell in the Great Ocean, a beam of light that attained to the luminous
Sun.After Mr. Varq&'s death the beloved Guardian ordered that a memorial be erected at his own expense, at the grave of Mr. Varq~i in Stuttgart. The design was made by Mr. Seyhun, architectural engineer, and while this account is being written the construction of the roof is nearing completion, under the supervision of Mr. Bauer, a beloved German friend. After it is completed the monument will bear evidence of the grace of God to His devoted servants.
After the passing of JinThi VarqA the following letter was received in Germany:
Haifa, IsraelTo the Bahá'ís who were gathered at the funeral of the Hand of the Cause, Valiyu'11&h Varqii, in Stuttgart, November 17, 1955:
Dear Bahá'í Friends:Your message touched our beloved Guardian very much, and he was happy to see that so many of the believers, both eastern and western, had been able to gather for his funeral, and honor this greatly-loved and staunch pillar of the Faith.
We are assured that, after so much suffering during the last years of his life, he has gone to receive a great reward in the
Abh& Kingdom.The Baha could not have a better example before them of nobility and faithfulness than this distinguished Hand of the Cause; and it is a blessing for the German friends that their country should have received his dust.
The Guardian urges you all to follow in the footsteps of this beloved Hand, and to redouble your efforts to achieve the goals of the World Crusade apportioned to the German believers. He assures you all of his prayers for your success.
With IBah&i greetings,Assuring you of my deep and abiding appreciation of the sympathy you have expressed for the great loss sustained by our beloved Faith, and of my fervent prayers for the success of every effort you exert for its promotion.
Your true brother,With these words 'Abdu'l-Bahá addressed Amelia Engelder
Collins in His Tabletto her, dated December 6, 1919. It was an answer to the longing of this newly awakened heart to serve the Kingdom of God. The "hope" of 'Abdu'l-Bahá as expressed in the Tablet became fulfilled in fullest measure in the life of this devoted Baha: "In brief from the bounties of His Holiness Bahá'u'lláh, My hope is that thou mayest daily advance in the Kingdom, that thou mayest become a heavenly soul, confirmed by the breaths of the Holy Spirit, and may erect a structure that shall eternally remain firm and unshakable."
'Abdu'l-Bahá passed away in 1921. Amelia used to say that, "Mter the provisions of His Will became known, my whole heart and soul turned to that youthful Branch, appointed by Him to watch over and guide the Faith of Bahá'u'lláh. Flow I prayed that God would help me to make him happy!"
This became her guiding light, to serve the beloved Guardian and make him happy. She often said that to see the Guardian smile just once was worth a lifetime of suffering. To this end, then, she poured forth unstintingly her love, her strength, her means, throughout the remaining years of her life, often and increasingly, at the cost of great physical sacrifice. Her personal possessions, art treasures, life itself, had meaning only as they
Page 835could be used to serve the Cause of Bahá'u'lláh and the one on whom had fallen the responsibility of carrying forward "the great work entrusted to his care."
Amelia E. CollinsAs the years passed, in numerous letters and messages to her, the Guardian referred to her "indomitable spirit of faith and love", her "indefatigable services", her "single-minded and wholehearted devotion" to the Cause of God, her "self-sacrificing efforts" � examples which "will live and influence many a soul."
These services were crowned by Shoghi Effendi in January 1951 with her appointment as member and vice-president of the newly-appointed International Bahá'í Council, "forerunner" of the Universal House of Justice, and in December 1951, with her appointment as one of the first contingent of living Hands of the Cause.
At the time of her passing in Haifa, the Hands of the Cause cabled: "With deepest regret share news Baha world passing dearly loved Hand Cause outstanding benefactress
Faith Amelia Collins. Unfailingsupport, love, devotion beloved Guardian darkest period his life brought her unique bounty his deep affection, esteem, confidence and honor direct association work World Center. Signal services every field Baha activity unforgettable.
Purchase site Mashriqu'l-AdhkarMount Carmel, generous gifts hastening construction Mother Temples four continents and acquisition national Ija4ratu'1-Quds endowments, constant support home front worldwide teaching enterprises among her magnificent donations. Urge national assemblies hold memorial gatherings, particularly Temples commemorate her shining example ceaseless services maintained until last breath."
Amelia Engelder Collinswas born on June 7, 1873 in Pittsburgh, Pennsylvania.
Her mother, CatherineGroff, was born in the United States; her father, Conrad Engelder, emigrated from Germany at an early age and became a Lutheran clergyman. Amelia was brought up in a strict Lutheran atmosphere. She was the seventh child in a family of nine Sons and five daughters. Her early married life was spent in Calurnet, Michigan, and Bisbee, Arizona, in mining areas where her husband, Thomas H. Collins, had interests. After her husband's death she sold their home in California, and devoted all her time and means to the Faith.
During the last twelve years of her life the effects of arthritis became increasingly painful and crippling, but she did not allow them to interfere with her services; her life became completely dedicated and the qualities of spirit with which she was endowed blossomed and bore fruit.
Depth and clarity of spiritual insight, wise and loving counsel, childlike faith in prayer and in the working out of God's Will, wholehearted sacrifice of earthly comforts a real love for her fellow human beings, integrity in holding herself, and others, to the highest standards, were qualities which reached the heart and illumined the way for many.
Early in 1923 Milly, as she was affectionately known, made her first pilgrimage to Haifa, accompanied by her husband, who was not a Baha. She often spoke of the great kindness shown by Shoghi Effendi to Mr. Collins. At
Page 836the time of her husband's death in 1937 Shoghi Effendi comforted her: "Greatly distressed sudden passing beloved husband.
Heart overflowing tenderest sympathy. Offering special prayers. Advising Geyserville summer school hold befitting memorial gathering recognition generous support their institution. May Beloved aid him attain goal he was steadily approaching closing years of his life."
That same year she made her second pilgrimage to the Holy Land. A closer tie was forged with the beloved Guardian and the beginning of a deep and significant relationship to his wife, Amatu'1 -Baha Bah~ Rtildyyih Kh6num, a relationship which drew her closer to the Guardian huinseif. After this pilgrimage he wrote to her: "The days you spent under the shadow of the Holy Shrines will long be remembered with joy and gratitude. I have during these days increasingly appreciated and admired the profound sense of devotion, the passionate fervor, the intense love and attachment that animates you in the service of this Holy Cause. For such noble qualities I feel thankful, and I am certain that the fruits they will yield will be equally outstanding and memorable. Rest assured and be happy."
Three years later he wrote: "How pleased the Beloved must be! How proud He must feel of your truly great achievements!
The soul of dear Mr. Collins must exult and rejoice in the
AbhA Kingdom. PersevereAnd again that same year: "Dearly beloved coworker: I am deeply touched by your repeated and most generous contributions to the institutions of our beloved Faith established both in the United States and the Holy Land... I shall gladly and gratefully expend your two most recent donations for the alleviation of distress as well as for the initiation of fresh activities, institutions and enterprises in the Holy Land as well as in the adjoining countries. May the Beloved bless you a thousandfold for the powerful assistance you are extending the Faith in so many fields of Bahá'í activity and aid you to fulfill your highest hopes in its service.
Only brief mention can be made here of Milly's many services. In 1924, while on a cruise to Iceland with her husband, she met H6lmfridur Arnad6ttir, who became a good friend and made the first translation of Baha literature into Icelandic. Publication of Miss Arnad6ttir's translation of Essle-mont's Bahá'u'lláh and the New Era in Icelandic, in Reykjavik in 1939, was made possible through Milly's generosity.
Milly was elected to theof the Baha of the United States and Canada in 1924.
Except for the years 1933 � 1938 she was a member of this body until she was called by Shoghi Effendi to serve at the World Center of the Faith. She was also an active member of the National Teaching, Assembly Development, and Inter-America Committees.
She visited most of the Bahá'í centers in the United States and Canada to assist their consolidation, and most of those in Central and South America to promote the teaching work, during the First and Second Seven-Year Plans, 1937 � 1953.
The Guardian's appreciation of this work was expressed though his secretary: "It comforts him greatly to know that you are in a position to help watch over and safeguard the interests of the Cause and the believers. Your calm sanity, your great faith and devotion are assets of outstanding value to the Faith, especially at present."
The Guardian in 1937 sent though Milly a sacred gift to the American Bahá'í Community. The cablegram announcing this gift to the Annual Convention of 1938 said: "As token my gratitude to such a community entrusted beloved coworker Mrs.
Collins locks Bahá'u'lláh'smost precious hair arranged preserved by loving hands Greatest Holy Leaf to rest beneath dome of Temple nobly raised by dearly beloved believers in American continent."
She presented to the Convention the Guardian's gift, which she had had beautifully framed and placed in a special silver case. This was the first sacred relic sent by the beloved Guardian to be retained in the
American National BahaAfter the second World War Milly was invited by Miss Arnad6ttir to come to Iceland. Milly asked the Guardian's advice and received this reply, through his secretary: "As he cabled you, he feels your presence in America more important than Iceland at this time. The small assemblies in America are badly in need of Bahá'í education. People
Page 837like you, who are loving, tactful and wise, to help them see their problems and the solution for them, should be in continual circulation, so to speak.
Again he would remind you not to overtax your strength or wear yourself out in your desire to do all you can for the work. Your services are too much needed for you to jeopardize your health.
Milly was one of the first to do something about teaching the Indians in America, as urged by
'Abdu'l-Bahá in His DivinePlan Tablets. Over a period of many years she deputized Bahá'ís to teach the Omaha Indians in Macy, Nebraska, often visiting the group herself In 1948 the first Indian Bahá'í Assembly on the American continent was formed there.
Milly lived simply, allowing herself no luxuries, denying herself what many would consider necessities. She rarely spoke of the many generous contributions she made: the Guardian himself learned of some of them oniy through the National Spiritual Assembly minutes or reports of the National Treasurer. Many of her donations were in response to the Guardian's mere mention of a needed development in the Faith. Frequently Milly's was the first response to reach him.
Of one of these he wrote in 1944, through his secretary: "I am enclosing a receipt, at the instruction of our beloved Guardian, for the sum you so spontaneously and generously sent to him to be used for the construction of the Superstructure of the BTh's Holy Tomb on Mt. Carmel.
"He wants you to know that this is the first contribution he has received for this glorious undertaking, and he is not surprised that it should come from you!
You lead the way, in devotion, loyalty and self-sacrifice, in many fields of Bahá'í service, and your spirit of dedication to our beloved Faith and its interests greatly endears you to him.~~ On one occasion when the
Guardian's and Milly'scontributions coincided in being first, he cabled her: "Our recent contributions teaching campaign synchronized evidence our hearts attuned noble Cause."
In 1939 he wrote: "Your very generous offerings enable me, in these days of stress and trial, to extend the range of the work of the Cause at its World Center, to reinforce the activities initiated at the various national centers..
Also about this time, he wrote: "Though you yourself are in America, yet the range of the services which your contributions render possible is far-reaching.
You should feel greatly encouraged, thankful and happy for being able to lend such an impetus, in these days of stress and peril, to the worldwide activities of so precious a Faith."
Many, many of Milly's services are known only to God, the beloved Guardian and herself Indeed, she herself could not remember them all. In most instances her outstanding gifts were acknowledged by Shoghi Effendi in his general letters or cablegrams. Among those were: Purchase of property on Mt. Carmel (1926); development and extension of summer school properties at Geyserville, California (1936) and at Davison, Michigan; publication of Bahá'í literature for the first time in Amliaric (1934); first contribution to the Bahá'í KhAnum Fund toward the erection of the Mother Temple of America (1939); contribution to the Temple Fund in Persia (1939); defraying cost of publication of four recent volumes of The Bahá'í World; repeated contributions to teaching work and to the Mother Temple of America; gifts of properties near this Temple, as well as donations to the first Temple Dependency; donations toward purchase of nineteen supplementary Temple sites in Latin-America, Europe and Asia; contributions to aid embellishment of the area surrounding the Tomb of Bahá'u'lláh at Baha and erection and furnishing of the International Archives building on Mt. Carmel. In 1956 Shoghi Effendi wrote to Milly: "Dear and prized coworker: I will devote a part of your very generous contribution to the purchase of a few Chinese and Japanese cabinets, panels and ornaments for the International Archives now nearing completion, the exterior and interior of which will, to a very marked extent, be associated, for all time, with your munificent support of the rising institutions of the Faith at its World Center. I am sure you will be highly pleased, and the spirit of dear Mr. Collins will rejoice in the Abh~ Kingdom."
Preeminent among the gifts of one called by Shoghi Effendi "outstanding benefactress of the Faith" was the donation of the entire sum for the purchase of the Temple site on Mt. Carmel, acknowledged by Shoghi Effendi
Page 838in his October 1953 cable and in his message to the twelve Annual Conventions in 1955. In the latter he also acknowledged Milly's assistance in the purchase of many national ila4ratu'1-Quds and endowments on five continents.
Shoghi Effendi's last Convention message of 1957 referred to this devoted believer's "munificent donation" toward the building of the Mother Temples on three continents (Europe,
Australia and Africa).Gate", the main gate leading to the Shrine of Bahá'u'lláh, was named in her honor by Shoghi Effendi himself.
Milly's travels for the Faith were far more extensive than can be recorded here; many were undertaken at the request of the Guardian. To her he entrusted delicate tasks which he knew would be carried out with the greatest discretion and devotion.
In 1942 she represented the National Spiritual Assembly of the Bahá'ís of the United States and Canada in connection with the erection of the memorial to May Maxwell, Rtihiyyih KbAnum's mother, in Buenos Aires, Argentina. The monument, designed by Sutherland Maxwell, was erected by Shoghi Effendi. It was Milly's first trip to South America; it was war time, and she was alone, embarking on a mission for which she felt unfitted. When at last she arrived at her hotel she was handed a telegram which read: "Prayers accompany you always, everywhere. Deepest loving appreciation.
Shoghi."Milly remained in Buenos Aires until the model was made and approved and arrangements completed for its execution and erection in Quilmes Cemetery.
She had selected the sculptor and located a block of Carrara marble of sufficient purity and size. She then flew to Rio de Janeiro, her mission accomplished.
In Rio, faced again with wartime difficulties of civilian travel and inability to obtain plane reservations, while praying she saw "blazoned in light" before her eyes the words: "Put your whole trust and confidence in God."
In two days she was flying to Miami.Of this mission the beloved Guardian wrote to her: "Dear and prized coworker: Your voyage to South America at this critical hour, the efforts you have exerted for the initiation of the construction of
May'smemorial are indeed outstanding and never-to-be-forgotten achievements that enrich still further the magnificent record of your services, local, national, as well as international, so nobly rendered to the Cause of Bahá'u'lláh and its rising institutions.
The Baha, East and West, North and South, admire and are thankful for such signal services. Be happy, and persevere in your exemplary and historic services.
Affectionately, Shoghi."In January 1946 she attended the first Latin-American
Bahá'í Teaching Conferencein Panama City, as representative of the National Spiritual Assembly of the Baha of the United States and Canada and of the
Inter-America Teaching1949 she attended the third South American Teaching Congress in which seven South American countries participated.
This was held in S~o Paulo and resulted in the first Bahá'í summer school in Brazil.
The Guardian's letters expressed continually his deep appreciation and gratitude to this devoted "co-worker".
Such an outpouring of love, of self-sacrifice and heroic effort as was Milly's stemmed from her great love for the Cause of God and an inner deep spiritual relationship and devotion to the one on whose shoulders rested the burdens and responsibilities of the Faith. In January 1947, Milly received a letter from the beloved Guardian, the contents of which were cherished for many years, unspoken of, in the secret recesses of her heart. The first part, through his secretary, read: "He wants to make clear to you that when he said, in his recent cable, that your example might well be emulated by the nine Hands of the Cause, who will in the future be especially chosen to serve the Guardian, he meant that the very services you have been recently rendering the Cause, because of their nature and their intimate association with him, are of the kind which one of these nine might well be called upon to render. So you see you are not oniy worthy to be a Hand of the Cause, but have rendered a service which ordinarily would be performed by this select body of nine. You must realize that his conferring this rank upon you is not as an inducement to you to perform future tasks, but as a well-deserved recognition of those already performed!"
Page 839The Guardian's postscript: "Dear and prized coworker: With a heart overflowing with profound gratitude, I am now writing you these few lines to reaffirm the sentiments, expressed lately on several occasions and in a number of telegrams, of heartfelt and unqualified admiration for your magnificent services, rendered in circumstances so exceptional and difficult as to make them doubly meritorious in the sight of God. You have acquitted yourself of the task I felt prompted to impose upon you in a manner that deserves the praise of the Concourse on high. The high rank you now occupy and which no Bahá'í has ever held in his own lifetime has been conferred solely in recognition of the manifold services you have already rendered, and is, by no means, intended to be a stimulus or encouragement in the path of service.
Indeed the character of this latest and highly significant service you have rendered places you in the category of the Chosen Nine who, unlike the other Hands of the Cause, are to be associated directly and intimately with the cares and responsibilities of the Guardian of the Faith. I feel truly proud of you, am drawn closer to you, and admire more deeply than ever before the spirit that animates you. May the Beloved reward you, both in this world and the next for your truly exemplary achievements.
Gratefully and affectionately,was made a Hand of the Cause; this, he wrote to her, he would himself announce at the right time in the future. This distinction alone singles her out as one uniquely loved and privileged.
This explains the allusions in the above letter.Later that year he wrote: "Dear and prized coworker: The memory of the services, assistance and support you extended to me in my hour of anxiety and stress a year ago at this time, is still vivid, and evokes my deepest admiration and gratitude.
Your services in other fields, and in the course of many years have, moreover, served to deepen my feelings of affection and gratitude for so distinguished a handmaid of Bahá'u'lláh and Hand of His Cause... Gratefully and affectionately, Shoghi."
After the second World War Milly's travels took her several times to
Europe. In October 1949Shoghi Effendi wrote to her: "I greatly welcome the splendid opportunity you now have of contributing your share � substantial and abiding I am confident it will be � to the progress of the Faith and the edification of the believers in Great Britain, Poland, Switzerland and Germany. I have already informed the German and British National Assemblies, and I am sure the friends will be delighted to meet you, and will be greatly stimulated by the news you will impart to them, as a result of your wide experience, and particularly by the spirit which so powerfully animates you in the service of our beloved Faith.
This latest journey you undertake for the spread and consolidation of the Faith at such important European centers constitutes another chapter of the truly remarkable and outstanding record of your eminent international services to the Cause of God. Your true and grateful brother, Shoghi."
Milly was invited to Turkey and Egypt in December, 1951, to carry out special requests of the beloved Guardian. When it was time for her to leave for Turkey she was ill, but this did not keep her from setting out on the long and arduous journey in midwinter.
In Cairo, when she could hardly stand, she addressed a large public meeting in the Ua4ratu'1-Quds.
It seemed as if this was to be Milly's role from this time on � to ignore illness and her increasingly crippling arthritis, and to go forward, usually in pain, putting her whole trust in God.
With her appointment by1951, as vice-president of the International Baha Council Milly was called to Haifa to live. Haifa was now her "home", the Guardian told her. She received his permission, however, to return to the United States in summer for treatment of her arthritis and for attending to her business affairs.
When Shoghi Effendi launched the Ten-Year World Crusade, with four Intercontinental Conferences, in 1953, he appointed a Hand of the Cause as his representative to each Conference. For the All-America Conference in Chicago he chose Abdu'l-Bahá ROi~fyyih KNnum, accompanied by
Milly Collins.For the midway point of the Crusade, Shoghi Effendi again called for Intercontinental Conferences, this time five in number. To the European Conference, in Frankfurt, Germany, he appointed Amelia Collins as his representative.
When the time came for holding the Conference, in July 1958, the beloved Guardian had ascended to the AbhA
Kingdom.At the close of Milly's tribute to Shoghi Effendi, given at this Conference, she said: "We are all, in a way, Shoghi Effendi's heirs.
We have inherited his work. His plan is completely laid out. Ours is the task to fulfill it. We must, each of us, complete our share of the World Crusade. This is the memorial we must build to our beloved Shoghi
Effendi."Let us love him more now than ever before, and through the power of our love attract his love to us, and bring his blessing on our labors.
"Let us not fail him, for he never failed us. Let us never forget him, for he never forgot us.,, On November 20, 1960, at the laying of the cornerstone of the European Temple, this heroic representative of the Guardian was able to complete the sacred task entrusted by him to her of ~p1acing some earth from Bahá'u'lláh's Holy Shine in the foundations of the Mother Temple of Europe.
In rain and sleet, Milly stood throughout the ceremony, completing her mission for the beloved Guardian.
Throughout the sad and overpowering days following the passing of Shoghi Effendi from this world, Milly was sustained by words he had spoken to her when he left Haifa in June, 1957. He had taken her hand and looking deep into her eyes had said: "Don't be sad, Milly."
His ringing words and his radiant smile would be with her and sustain her always. However much she had been enabled to do, she felt it was never enough; nothing could ever be enough to do for one who himself had sacrificed his life in loving service.
It was in November, 1957, that heroic Milly, determined to be in her "true home" when the Guardian returned to Haifa later in the month, had hastened to the Jloiy Land. Instead of standing at the door of his home to receive him, she heard the calamitous news of his sudden passing which shocked the entire Baha world. Milly, who had arrived the night before in Haifa, left at once for London to join Rt4ifyyih Kh6nurn in her hour of greatest need. This was perhaps one of the greatest acts of her life, that ill, old, prostrated herself with grief, she should think oniy of the woman who had become like a daughter to her and rush to her comfort and support. Through the dark hours of London, at Bahá'í where ~the HarMs of the Cause gathered immediately after the Guardian's passing, for the four years following his death, Milly was RP~iyyi1i Kh6num's greatest comfort, � and indeed; the greatest comfort to all her fellow-Hands.
Increasingly in constant pain, her love of the Faith and her inflexible determination to serve it, kept her going; she attended the meetings of the Hands in the Holy Land, met with and inspired the pilgrims, forced her failing body to keep going when every movement hurt.
How well she had lived up to the words written to her in 1924 by Shoghi
Effendi:..... It is our duty and privilege to translate the love and devotion we have for our beloved Cause into deeds and actions that will be conducive to the highest good of mankind..
In October, 1961, Milly returned to Haifa for the last time. Her sense of duty was so strong that in spite of the fact that she had recently fractured her arm in a serious fall and been in hospital, she managed to get home, accompanied by a close friend. Her intention was to attend the meeting of the Hands in Baha'i, where important decisions were to he made regarding the election of the Universal House of Justice. Illness kept her from all but one of the sessions � the most important. It was pitiful to see indomitable Milly carried on a chair to the meeting and then back to her car. On her last full day in this world she had a cable sent to her old, and always dear, National Assembly of the United States concerning assistance she wished to give to a pioneer.
On the afternoon of January 1, 1962, Milly passed away, held in the arms of Ri5i~yyih Kh6nurn.
She is buried in the Bahá'í cemetery at the foot of Mt. Carmel. She outlived her beloved Guardian, who had written to her many years before:
Page 841IN MEMORIAM 841 "Your constancy in service and your single-minded and wholehearted devotion to the manifold interests of our beloved Cause are truly an example and an inspiration that will live and influence many a soul. Your endeavors will eventually be crowned with success and I trust you will live to witness the fruit of your indefatigable services to the Sacred Threshold."
Surely she had fulfilled the hope of 'Abdu'l-Bahá, "that thou mayest daily advance in the Kingdom, tluu thou mayest become a heavenly angel, confirmed by the breaths of the Holy Spirit, and may erect a structure that shall eternally remain firm and unshakeable."
BEATRICE ASUTONOnly beloved! With a heart on fire And all my longings set in one desire To make my soul a many-stringed lyre For Thy dear hand to play, I bend beneath Thy mercy-seat and pray That in the strength of perfect love I may Tread with firm feet the red and mystic way Whereto my hopes aspire.
I have forgotten all for love of Thee And ask no other joy from destiny Than to be rapt within Thy unity And � whatso'er befall � To hear no voice on earth but Thy sweet call, To walk among Thy people as Thy thrall And see Thy beauty breathing throughout all Eternal ecstasy.
Lead me forth, Lord, amid the wide world's ways, To bear to Thee my witness and to raise The dawn song of the breaking day of days. Make my whole life one flame Of sacrificial deeds that shall proclaim The newborn glory of Thy ancient name; And let my death lift higher yet the same Triumphal chant of praise!
George Townshend, circa 1924 No other words are worthy to describe, or indeed can convey an image of, the all-consuming, ever-burning fire of devotion that dominated, governed and so remarkably sustained my father's life. Driven always by a restless urge to seek, to study and later to proclaim the Day of God, he seems not to have known real contentment nor, despite the tributes paid to him, to have realised what he had done or been aware that his prayer was granted.
His great humility blinded him to his achievements.
He saw only unattainable goals ahead.Born in Dublin, where his father was a wellknown figure and had a large family, he won a scholarship to Uppingham School and two exhibitions to Hertford College, Oxford, where he was awarded his half-Blue for long distance running and was graduated in
Classics in 1899. In 1903he was called to the Irish Bar, having served for some time as leader writer on the staff of the Irish Times.
He was troubled, however, by a feeling of restlessness and dissatisfaction, and his father having offered to send him to any country of his choice, he arrived in Provo, Utah, in the Rocky Mountains in 1904. Here he worked as a missionary among the Mormons, initiating a movement for the building of a church, and was ordained a priest in 1906. Four years later he joined the staff of the University of the South, Sewanee,
Tennessee, as Assistant-Directorof the University Extension Department, and in 1912 was appointed Assistant-Professor of English.
In the summer of 1916, after he had experienced a strange conviction that he was going to leave America, all his holiday plans fell suddenly through and he decided to come home.
My father stood on deck on the early July morning to take in the scene as the boat, driving westward, approached the harbour in Dublin Bay. Before he reached home he had decided that America, whose nationality he had embraced and where his possessions remained, would claim him no more.
In the autumn he undertook the duties of a curate at Booterstown, County Dublin.
The Hill of Howth, with its seagulls, the scene of earlier holidays, had symbolized Ireland in my father's mind while he had been away, and it was Howth he chose for his first holiday after his return. On one of his first
Page 842days there � it was July again � there reached him, from a friend in America, one or two pamphlets containing some words of 'Abdu'l-Bahá, and as he himself expressed it, "When I looked at those, that was the beginning and the end with me."
"To his honour Mr. George Townshend, Ga/way, Ireland; Upon him be greeting and praise.
HE IS GOD!"Thy letter was received and the account of thy life has been known. Praise be to God that thou hast ever, like unto the nightingale, sought the divine rose garden and like unto the verdure of the meadow yearned for the outpourings of the cloud of guidance. That is why thou hast been transferred from one condition to another until ultimately thou han attained unto the fountain of Truth, hast illuminated thy sight, hast revived and animated thy heart, hast chanted verses of guidance and hast turned thy face toward the enkindled fire on the Mount of Sinai.
"At present, I pray on thy behalf ... Upon thee be BaIui'u'I-Ablid.
(Signed) � 'ABDU'L-BAHÁ 'ABBAS"Thy words are to me as fragrance born from the garden of heaven, Beams of a lamp that is hid in the height of a holier world.~.. Lo, Thou hast breathed on my sorrows the sweetness of faith and of hope, Thou hast chanted high paeans of joy that my heart's echoes ever repeat, And the path to the knowledge of God begins to glimmer and ope before my faltering g feet.
George Townshend"0 Thou illumined soul and revered personage in the kingdom!
"Your letter has been received. Every word indicated the progress and upliftment of thy spirit and conscience. These heavenly susceptibilities ceptibilities of yours form a magnet which attracts the confirmation of the Kingdom of God; and so the doors of the realities and meanings will be open unto you, and the confirmations of the Kingdom of God will envelop you...
"It is my hope that your church will come under the Heavenly Jerusalem.
"Unto thee be the glory of Abhd!* The entire poem appears in The Mission of Bahá'u'lláh.
GEORGE TOWNSHEND published by George Ronald, 1952.
Page 843In January, 1919, within a year of his marriage, my father had taken up residence as Rector of Ahascragh (ford of the sand-hills), County Gaiway, a country parish in the west of Ireland where a large Georgian-built rectory looked out over a lawn surrounded by beech trees. Soon after the passing of 'Abdu'l-Bahá he wrote: "While I see in bold outline the forces and methods at work and constantly forecast how the attack � onrush � and victory of the upwelling and descending powers will be achieved, I am drawn to wonder how in particular these legions of the Unseen will make their activity manifest in Ireland and also in this Church (as in others).
I consider what may be my part, as foretold by 'Abdu'l-Bahá.. ." At present, it seemed to him, the preparation lay in working among the people entrusted to him, and he continued to be a loyal servant of the Church.
He was elected, one of eight of all Ireland, aCathedral, Dublin, by his fellow clergy, by some of whom he came to be regarded as the best preacher in the Church of Ireland. After he became Archdeacon of Clonfert (also in 1933) the honour of a bishopric was twice suggested to him, but he declined to let his name go forward.
Meantime, after nine years' study of the Faith of Bahá'u'lláh, he published in 1926 a book of prayers and meditations entitled The Altar on the Hearth and sent a copy to the Guardian who wrote: "The enclosures you have sent me I will treasure, particularly the little book which I conceive as an exquisite expression of lofty thoughts impregnated throughout with the Bahá'í Spirit."
Some of the contents reappeared in The Mission of Bahá'u'lláh, a miscellany of his writings published in 1952.
Ten years later, after publicly identifying himself with the Faith � a decision inadvertently thrust on him at short notice � at the World Congress of Faiths in London, he declared to the Guardian his eagerness to leave the Church and devote his energies to the service of Bahá'u'lláh. Eleven restless years, however, were to pass before this wish was fulfilled.
Before long my father became absorbed in his next book The Heart of the Gospel (1939), The Promise of All Ages having appeared under a pseudonym in 1934, and would speak of it in enthusiastic terms in reply to my inquiries on my return from school.
While Germany overran Europe in 1940 he concluded a sermon on world perplexities by saying that he personally had found no answer to the problems of the modern world except that given by Bahá'u'lláh, the sound of Whose Name I can still hear as it was uttered by my father's voice that day amid the echoes of the great cathedral of the pioneer of Christianity in Ireland.
The following is recorded in his own hand: "Tuesday eveg. Nov. 3rd.
1942 at 8.30 [in a room at the Rectory) Nancy, Una and I conjointly presented the Message to. ., a total party of nine. The Message was well received and all went away taking Bahá'í literature and promising to come next week and bring friends."
When it is remembered that my father, who for years wrote for the Church of Ireland Gazette, had also formed a Clerical Union in which the local clergy would meet informally each month in a hotel in Ballinasloe and each in turn prepare and read a paper on a topic of interest, it is clear that while he remained in it he did all he could do to bring his church "under the heavenly Jerusalem."
Haifa, July 7, 1947, "Dear and valued coworker: I am thrilled by the news of your resignation � a truly remarkable and historic step. Your past and notable services, your bold and challenging act at present in dissociating yourself from the Church and its creed, to accomplish better the purpose of that Church, and your subsequent resolve to pioneer in Dublin and help in establishing the administrative basis of the Baha New World Order in Ireland are deeds that history will record and for which future generations will be deeply grateful and will extol and admire...
Your true and grateful brother,My father's first experience of taking part in Bahá'í teaching and administrative activities came after thirty years of purely academic study and contributed greatly, as he said, to the development of his thought.
Page 844A statement which, under the title "The Old Churches and the New World Faith," he flow addressed to all Christian people on the relationship of the Bahá'í Faith to Christianity, was circulated to 10,000 leaders of thought in the British Isles. A copy was sent to the Bishop of Utah, where he was ordained, with a letter relinquishing his American
Orders:..... My motive is to be loyal to Christ as I know Him and to give to His Church the best service which in the special circumstances I have to offer. It is my settled conviction that the Glad Tidings brought by the Prophet of Persia, Bahá'u'lláh, represent the promised return of Christ; that Christ is and has ever been through all our difficulties in our midst though we have recognised Him not; that the Christian Churches in recent years have missed their way, and have lost their hold on human hearts because they are out of touch with their Lord; and that the path back to Him and to His Father lies wide open before them though they have not chosen to walk in it. I feel I must make any sacrifice in order to be free to help in transmitting to my fellow-Christians a Message which presents the one and only hope of respiritualising mankind and rebuilding the social order.
Archdeacon Bulkicy replied: "Dear Townshend, Bishop Moulton has just turned over to me as Secretary of the Convocation of Utah two of your letters asking for deposition... As an old fellow-worker with you in Utah I wish to state my confidence in you and your conscientious withdrawal from our Church to accomplish better the purpose of that Church. God be with you and bring you happiness in success.
At the same time he produced a compilation for the Wisdom of the East Series, The
Glad Tidings of Bahá'u'lláh.Booklets, articles and contributions made over many years to Bahá'í publications remain to be collected and enumerated.
His witness to Bahá'u'lláh seemed indeed to have travelled through the wide world, where many who had never met him, and even whom he did not know, felt a sense of personal gratitude towards him and would speak of him with the greatest tenderness and affection. Some fulfilled a wish and came to see him, greatly treasuring the memory of their visit.
"There radiated from him such a penetrating love," says a letter that has come from Bermuda, "that one was immediately at ease.
He seemed to understand so much so quickly. His love seemed to see into one's inmost spirit. He was unforgettable in the extreme." Fresh signs of the believers' regard for him were continual-iy appearing, and it became clear that in the hearts of more than a few he was already numbered among those � how many? � who can truly say, and by their lives proclaim, "I have forgotten all for love of Thee."
He suffered more and more from a sense of loneliness, and as this feeling found no adequate solace, inhibitions and infirmities began to grow upon him, though when it was possible to make him happy they could almost disappear.
He was one of the first to be appointed a Hand of the Cause during his lifetime, in December, 1951, and his presence at national gatherings, which included five summer schools, came to be greatly valued.
He would hold a well-attended study class and help with the program of morning lectures, as well as take a full part in the life of the school. His last attendance was the Intercontinental Conference at Stockholm in July, 1953. Thereafter, while he always hoped for r& covery, he continued to inspire the friends, as he had always done in individual letters, by messages addressed to the various conferences and schools.
He was past his seventy-eighth birthday when he began a version of his last great work, Christ and Bahá'u'lláh, which his continually developing illness did not later compel him to abandon.
By this time, however, he could speak and write Ofli~ with difficulty, and this difficulty increased as the months went by. Near the end he seemed to be retaining and working out in his head whole portions of the book, or even the whole book, and then condensing it in his head into lengths he would be able to dictate, which he then, it was clear, inemorised, fighting all the time a battle against his steadily failing strength.
Without this great determination of my father's to give it to mankind, this highly valued work would not be ours today.
And yet in many ways the most lingering, the most remarkable, the most worthy of his
Page 845achievements, to me at least, was his reaction to his own infirmities and, particularly during his last years, the influence one felt from his presence on entering his room.
While he sat there, he was conscious, from his deeper understanding, that he had much of unique value and real urgency to proclaim, for which eager hearts were waiting; and, though burning with desire to serve mankind, he was denied, without hope expressed of his recovery, all means of adequate conmmnication of his thoughts. Yet he shed around him a gentle, benign radiance which conveyed comfort and cheer and affected all about him. Surely his soul was now a lyre on which the hand of the Almighty played. A Persian student, the last stranger to visit him, has said he will never forget how my father, from his bed, waved, and waved again, as the younger man withdrew, reluctantly, through the door. And while his presence made this unforgettable impression, elsewhere, in the words of the Bermuda correspondent, "His name mentioned at a convention immediately caused a cathedral stillness."
As I look back on this time flow and ponder his obvious, though not physical, sufferings, I am made to think of some of the words Bahá'u'lláh has written: "0 Son of being! Thou art My lamp and My light is in thee..
"0 Son of iVian! For everything there is a sign, The sign of love is fortitude under My decree and patience tinder My trials."
"0 Son of Alan! Write all that We have revealed unto thee with the ink of light upon the tablet of thy spirit.
On hearing of the passing, on March 25, 1957, of George Townshend, Hand of the Cause of God, the Guardian of the Bahá'í Faith telegraphed: "Deeply mourn passing dearly loved, much admired, greatly gifted, outstanding Hand Cause
George Towns'nend. Hisdeath morrow publication his crowning achievement robs British followers Bahá'u'lláh their most distinguished collaborator and Faith itself one of its stoutest defenders.
His sterling qualities, his scholarship, his challenging writings, his high ecclesiastical position unrivalled any Bahá'í Western world, entitle him rank with Thomas Breakwell, Dr. Esslemont, one of three luminaries shedding brilliant lustre annals Irish, English, Scottish Bahá'í corn-munities. ities. His fearless championship Cause he loved so dearly, served so valiantly, constitutes significant landmark British Baha history. So enviable position calls for national tribute his memory by assembled dekgates, visitors, forthcoming British
Bahá'í Convention. Assurerelatives deepest loving sympathy grievous loss. Confident his reward inestimable
AbM Kingdom."His fellow Hands of the Cause have paid their tributes: "The passing of our dear revered great friend has deeply moved my heart.
Let us endeavor to feel and see merely his radiant soul, his lofty station, his splendid example, his everlasting love."
"I shall never forget him and he will always rank among my most intimate dear ones.,,
"Dear George Townshend'ssweet smiles and kindness will remain in my heart for all my life."
These words testify, along with the others, to an imperishable quality of his pure, kindly and radiant heart.
Close to Ireland's capital a gently rising hill dominates the city and the landlocked bay.
Across the water lies the Hill of Howth. On its northeast side a tree-lined avenue, where my father held his first appointment in the Church of Ireland, runs in a straight line to the sea. Near the summit, to the northwest, stands the bungalow where he spent his years of unfettered service to the Cause; where, on his desk, the assembled friends signed the declaration of the first Spiritual Assembly in the land. Away to the south rises the dignified outline of Slieve Cualin, the most distinguishable peak alike from sea and land, standing over the village (Enniskerry � the rugged ford), where my father was welcomed on his return from across the Atlantic.
Now, beneath this mountain, my father lies buried, xvhile in the churchyard around him continue sounds of nature which he knew while he lived in the West.
The burial service, attended, at short notice, by seventeen persons, was conducted through church precincts, according to the requirements of the Baha Faith, blending the customs of the followers, not yet united, of Christ and Bahá'u'lláh. Memorial meetings were held in local communities and in the
Page 846London Tja4ratu'1-Quds, and his former parishioners in County Gaiway gathered to hold a memorial service in the Church where he had ministered, when a worthy tribute to him was paid.
His body proved, unexpectedly for him, unable to retain a little longer a soul eager for further service on earth to Bahá'u'lláh � a disquieting event of this strange and not easily forgotten springtime, when the daffodils bloomed in the garden along with the last of the earlier season's roses and the may came out in March.
BRIAN TOWNSHEND"0 ye who are set aglow with the fire of God's Love!
Blessed are ye for having been chosen by God for His love, in this new age, and joy be to you for having been guided to the Great Kingdom!
Verily, your Lord hatli chosen you to show the path to the Kingdom of God, among the people.
It was thus that 'Abdu'l-Bahá in one of His Tablets addressed that luminous soul, Corinne Knight True.
Mrs. True was born in Oldharn County, Kentucky, on November 1, 1861, and moved to Chicago with her family as a young girl. On June 22nd, 1882, she married Moses Adams True. She passed to the Abh6. Kingdom April 3, 1961 � having been spared to work for the Kingdom of God on earth until her one hundredth year.
During her life she gave birth to eight children � four boys and four girls.
The oldest daughter (Harriet Merrill) died in 1892, when nine years old, as the result of an accident.
In Mrs. True's deep sorrow over this, she started her search for Truth and her investigations of "Unity," "Divine Science," and
"Christian Science."In 1899 she first heard of the Message of Bahá'u'lláh which was being given by a group of Persian teachers in Chicago. She immediately became interested and commenced to study the
Bahá'í Teachings.The successive deaths of four sons and her husband between 1899 and 1909 caused her to turn more and more to, and to become further and further immersed in the Faith. Among her more than fifty Tablets from the Master, some of the most beautiful and certainly the most tender are those sent by Him at the time of these continuous bereavements.
Her childhood upbringing was strictly orthodox, with a father who was a Presbyterian minister.
She would laughingly explain that her unusual knowledge of the Bible was because she was disciplined by having to read it � "so, I must have been a naughty little girl."
She was always known for her independence in thinking, and often remarked as a child, "How wonderful it must have been to have lived in the days when Christ was on earth."
It was in 1899 that 'Abdu'l-Bahá sent successive teachers
� HAJi 'Abdu'1-Karim, MirzaAsadu'I1Th, Mirza. Abti'1-Fa~1 � and others, to the United States because of the defection of Dr. Kihayru'lhh. Mrs. True was told of these teachers, who were then in Chicago. After accepting the Faith she turned at once to 'Abdu'l-Bahá, asking Him for a set of guiding principles to live by. She received the following Tablet from Him: "0 thou dear servant of
God!As to instructions which thou desirest, they are as follows: Believe in God; turn unto the Supreme Kingdom; be attracted unto the Beauty of AbliA; remain firm in the Covenant; yearn for ascending into the heaven of the sun of the universe; be disinterested in the world; be alive with the fragrances of holiness in the Kingdom of the Highest; be a caller to love; king to the human race; gentle with humanity; interested in all the people of the world; wish for harmony and seek friendship and honesty. Be a healing for every wound, a remedy for every sick, a source of harmony among the people; chant the verses of guidance; pray to God; arise for the guidance of the people; let thy tongue explain and thy face illumine with the glowing love of God.
Rest not a moment and breathe not a breath of repose until thou becomest a sign of God's love and a banner of God's favor."
Page 847She at once broke away from the traditions and orthodox teachings of her early life and from then on lived in complete dedication to the service of the Bahá'í Faith, following, for the rest of her life, those guiding principles given her by the Master.
Successive Tablets show that she turned to 'Abdu'l-Bahá in every phase of her life, and followed implicitly His loving counsel and advice.
Her complete acceptance of and obedience to the Master's guidance, and her steadfastness in the Covenant, helped her to make the transition after the indescribable loss of the Master in 1921, and to understand and accept fully the station of the Guardian. She met the irreparable loss of the Guardian in turn with the same strength, courage and faith, saying, when told of his passing, "But we must know it is the will of God."
Although outstanding in her spiritual greatness, she possessed infinite love and tenderness for everyone, continuously doing little things at a telling moment which made the act live forever in the heart of the recipient.
As Financial Secretaryof the Bahá'í Temple Unity she acknowledged every donation with a loving personal note, sharing with the friends the progress of the Temple Project, and news of some special event of development � letters which have been preserved by the recipients throughout the years.
She was held in such IOVC and affection by the friends around the world that quite spontaneously came that precious, endearing title,
"Mother True."Her home in later years in Wilmette became a "mecca~~ for searching souls, and all who went there were revived, encouraged and inspired by the love, the kindness and the wisdom she bestowed upon them.
Early in 1907 (FebruaryTrue realized her heart's desire and made her first pilgrimage to visit 'Abdu'l-Bahá This was during the time of the Second Commission of Investigation by the Turks, when 'Abdu'l-Bahá had again been confined as a prisoner to 'Akka by order of the Su1t~n of Turkey. On this visit Mrs. True took a petition to the Master asking permission for the American Bahá'ís to begin planning for the erection of a "House of Worship." This petition was in the form of a parchment containing the signatures of over a thousand American believers.
She tells the story of putting the parchment behind her on the divan and first presenting the little gifts sent by the loving friends. But the Master strode across the room, reached behind her and grasped the parchment, holding it high in the air. "This," He exclaimed, "this is what gives me great joy."
"Go back," He told her, "go back and work for the Temple; it is a great work."
How she longed to do this work, but it seemed such a great task. 'Abdu'l-Bahá, looking at her with deep intensity said, "Devote yourself to this project � make a beginning, and all will come right." He then proceeded to give basic instructions about its design. It was to have nine sides, nine gardens, nine fountains, nine doors, nine walks, etc. And so a vision of the first Bahá'í Temple in the Western Hemisphere was born.
Mrs. True made nine pilgrimages in all, of which the following seemed to have special significance.
Her first, in 1907, for reasons already stated.Her pilgrimage in 1919 at the close of the first world war was the last time she was to see her beloved Master. Early in
Page 8481922 she again made a pilgrimage. This was soon after Shoghi Effendi had become the Guardian of the Cause of God, at which time he instructed her, together with Roy Wilhelm, Mountfort Mills, and others then in Haifa, to return to the United States, as the first Convention for the election of the first American National Spiritual Assembly was to be called during RiQvAn.
Corinne True was the first to be elected to this body.
On February 29, 1952, the Guardian bestowed upon Mrs. True the supreme honor of appointing her as a Hand of the Cause of God, so she made her last pilgrimage in this year, as the invited guest of the Guardian, and as a Hand of the Cause of
God. The beloved Guardianwas especially endearing to her during that last visit, losing no opportunity to show his love and high regard for her, presenting her with a precious gift � the Master's purse which He carried while in the United States (1912) and which contained a golden English coin bearing the same date (1907) of her first visit to the Master.
It was at this time that the Guardian paid her a noble tribute, saying, "Mrs. True is to be regarded as the most venerable figure among the pioneers of the Faith of Bahá'u'lláh in the "Vest."
Although Mrs. True was perhaps best known throughout the Bahá'í world for her unparalleled service in the development of the first Temple of the Western World, her record in the field of teaching is equally glorious. In her early and middle years in the Cause, while arduously working for the Temple Project, she also devoted time to teaching the Faith in Chicago, and in the towns between Chicago and Milwaukee � Kenosha,
Racine and Waukegan.She introduced the Faith in the State of Michigan.
In addition, she did a great deal of public speaking for the Faith, a difficult task for her. When asked by the Master to do this, she explained that she was without special training and was shy before the public. Then the Master told her to speak freely, never to be concerned, but to turn her heart and mind to Him, and He would never fail her.
This she did with complete confidence and faith, and became an outstanding and effective speaker.
For those who were present at the European Teaching Conference in 1950, in Copenhagen, it was an unforgettable expe rience to have heard Mother True's words as she spoke at the Unity Banquet at Elsinore. The friends listened, spellbound.
The atmosphere was charged with light and spirit. Mother True was transfigured and the words fell from her lips like jewels.
Asked afterwards where she gleaned such wisdom, she replied: "It was 'Abdu'l-Bahá speaking, not I. He told me when I said I could not speak, 'Get yourself out of the way and I will come through,' so I did just that."
In later years, under encouragement from the Guardian, she concentrated her efforts more on teaching potential teachers, and carried out regular fireside study classes in her home where the basic and most profound Teachings were enthusiastically and thoroughly studied.
When returning from her various pilgrimages to Haifa the Guardian always asked her to speak to the friends about the Covenant. This she faithfully did, and it became a subject which she conveyed to others with remarkable wisdom and clarity.
During the years 1948 � 1952 Mrs. True visited many new centers in Western Europe. In April 1957, when ninety-five years old, she was requested by the Guardian to act as his representative to the historic Convention of Greater Antilles, to be held in Port-au-Prince, Haiti. (Because of political reasons the Convention was actually held in Kingston, Jamaica.)
Mother True's entire Bahalife was closely bound to the building of the Mashriqu'l-Adhkar of the West. From the time of her first pilgrimage when she presented to the Master the appeal of the American believers to begin this enterprise, through the selection and purchase of the site and the various stages of construction, to the completion, she was an ardent and steadfast participant in the many triumphs and difficulties encountered. Certain events connected with this 1ife~ time service proved to be of special significance.
From the outset Mrs. True felt that the Temple Project could not be carried entirely by the local believers in Chicago, so she wrote to the Master suggesting that the work of the administration be shared with believers from other parts of the
United States.The Master replied as follows: Concerning the members of this
Page 849spiritual meeting, you suggested that they be selected from all the spiritual meetings of the other cities of America.
I quite approve and am very much pleased with this plan. This will become the cause of harmony in the Word in all America. Therefore, ask every spiritual meeting in the other cities that they will each select one and send him, and from these selected ones and with those who are selected from the Chicago meetings, establish a new meeting for the provision of the needs of the Temple. If this be established with perfect fragrance and joy, it will produce great results.
In this new meeting, especially for the establishment of the Temple, ladies are also to be members."
In November of the same year, representatives from various parts of the country met in Chicago and appointed a "Temple Site Committee" to locate a suitable piece of land on which to build the Temple.
Corinne True, with CeciliaHarrison, found the present site, submitted it to the Committee, and it was accepted by unanimous vote. The Baha of Chicago immediately responded and in the words of the Guardian,".. .arose, despite the smallness of their numbers and their limited resources to initiate an enterprise which must rank as the greatest single contribution which the Bahá'ís of America, and indeed of the West, have yet made to the Cause of Bahá'u'lláh."
In 1909 representatives from all centers of the United States of America, following instructions from the Master (39 delegates from 36 cities) assembled in Chicago on the very day the remains of the Báb were placed in His Tomb on Mount Carmel, and "estab-lished a permanent organization known as the Baha Temple Unity which was incorporated as a religious corporation functioning under the laws of the State of Illinois, and invested with full authority to hold title to the property of the Temple and to provide ways and means for its construction." Corinne True was elected Financial Secretary of this Bahá'í Temple Unity and served as such until the election of the first National Spiritual Assembly in 1922.
It had been in May, 1912, that the chosen site was blessed by a visit from 'Abdu'l-Bahá Who dedicated the Temple grounds. During this visit to Chicago, Mrs. True had the supreme joy of receiving the beloved Master as guest in her own home at 5338
Kenmore Avenue.Her crowning joy was to see this House of Worship, the Mother Temple of the West, completed in 1953 and to be present at its dedication on May 2nd of that year.
A few weeks after her passing, and at the request of the Hands of the Cause in Haifa, a memorial service was held for this revered and venerable maidservant, Corinne Knight True, in the Mashriqu'l-Adhkar during the 53rd National Convention of the Báb's of the United States.
One remembers the words of the beloved Master addressed to this pure and selfless soul: "Verily, your Lord hath chosen you to show the path to the Kingdom of God, among the people."
CHARLOTTE LINFOOTApril 7, 1887 � July 12, 1960 Horace Holley was a tall, spare man with a pleasant, intellectual face and singularly luminous light bluegreen eyes which regarded the world and his fellow man shrewdly and openly. Anyone who is unfamiliar with the people of New England cannot expect to fully grasp his nature for he was a typical example of that race of hardheaded, independent, humorous and yet taciturn people, de-scendeuts of the first colonizers of America, who are renowned for their rugged individualism, who were largely responsible for winning the United States its political independence and who later played no small part in abolishing slavery from their nation. Of such a largely Puritan stock was Horace, whose ancestors included many educators and Congregational ministers. Born in the town of Torrington, Connecticut, he attended the Lawrenceville School in New Jersey, going back to New England for his higher education, where he studied at Williams College, in Williamstown, Massachusetts, from 1906 � 1909, majoring in literature and becoming a member of the Phi Delta Theta Fraternity. lie was also a member of the
Gargoyle Society.There were two strongly defined sides to Horace Jiolley's personality, and part of the spiritual triumph that was his before he passed away, at the age of 73, was that these two sides of his nature flowered into a third creation, more beautiful and powerful than either of the others had ever been. To understand this process one must go back to the forces that shaped his life.
Not only did he possess a brilliant, analytical mind, but at the same time he was a dreamer, idealist and mystic. His strong personal bent was literature and those of the Baha familiar with his books, his letters, articles and speeches as a Baha, are perhaps unaware of the fact that he was a poet and had published between the ages of twenty-one and thirty thee volumes of verse.
His capacities and interests led him amongst a circle of artists and writers, progressive, independent, often Bohemian, but also astir with the new social concepts, the exploring and questing ideas so characteristic of the generation to which he belonged.
When he left college in 1909 he went to Europe where he travelled, studied and worked until war broke out in 1914. On that voyage two major changes in his life were to take place. He met a young artist, Bertha Herbert, who lent him a book to read; and shortly afterwards he married her in Paris. The book was Abbas Effendi
His Life and Teachingsby Myron H. Phelps. Compared with the literature now available in English it was inaccurate and inadequate, but it opened a new world to the mind of the twenty-two-year-old young man who read it. Years later, writing of this event in his life, Horace said: "That was my first encounter with the Faith of Bahá'u'lláh.
The wisdom, the universality of spirit and the profound love expressed in 'Abdu'l-Bahá, persecuted leader of a new religion, captivated me. He stood apart from the epic heroes and thinkers of history and brought a new dimension to my inexperienced, naive liberal culture.
Without knowing what it meant I had become a IBah4'i.
The pattern of life since then has been a series of efforts to find out what the Bahá'í World Faith is, what it means, and how it functions."
From that day he never turned hack. His seeking mind and strong spirit had not oniy found personal answers to the problems of
Horace Hotchkiss Ilolleylife but also the arena in which he was to express himself, to labour, to be tested, to suffer and win his victories for over ha1f-a~ century.
His own attitude to the metamorphosis which took place in him over the years, he expressed in 1956: "At first it seemed possible to encompass the Revelation of Bahá'u'lláh by reducing it to a formula or confining it within a well-turned phase. Gradually my ventures proved to me that I myself was to be encompassed, reoriented, remoulded in all the realms of my being. For religion in its purity reveals God, and only God can reveal man to himself."
It was while Horace and his wife were living in Siena, Italy, in 1911, that he heard of the arrival of 'Abdu'l-Bahá and his party in Thonon-les-IBains, France. As they had been hoping to make the pilgrimage to the Holy Land in order to meet the Master they lost no time in seizing this golden opportunity to attain His presence and left immediately for the small watering place on Lake Geneva, where they arrived on the afternoon of August 29th. Horace, in his account of this meeting with 'Abdu'l-Bahá, wrote that he had felt that if he could only look upon the
Page 851Master from a distance, this would satisfy his pilgrim's heart. He then goes on to describe what this privilege of spending a few days near 'Abdu'l-Bahá meant to him: "I saw among them a stately old man, robed in a cream-coloured gown, his white hair and beard shining in the sun. He displayed a beauty of stature, an inevitable harmony of attitude and dress I had never seen nor thought of in men. Without having ever visualized the Master, I knew that this was Lie.
My whole body underwent a shock. My heart leaped, my knees weakened, a thrill of acute, receptive feeling flowed from head to foot.
I seemed to have turned into some most sensitive sense-organ, as if eyes and ears were not enough for this sublime impression.
In every part of me I stood aware of 'Abdu'l-Bahá'í presence. From sheer happiness I wanted to cry--it seemed the most suitable form of self expression at my command. While my own personality was flowing away, a new being, not my own assumed its place.
A glory, as it were from the summits of human nature poured into me, and I was conscious of a most intense impulse to admire.
In 'Abdu'l-Bahá I felt the awful presence of Bahá'u'lláh, and, as my thoughts returned to activity, I realized that I had thus drawn as near as man now may to pure spirit and pure being ... I yielded to a feeling of reverence which contained more than the solution of intellectual or moral problems. To look upon so wonderful a human being, to respond utterly to the charm of Ills presence � this brought me continual happiness.
I had no fear that its effects would pass away and leave me unchanged.
I was content to remain in the background.. .'Abdu'l-Bahá answered questions and made frequent observations on religion in the West.
He laughed heartily from time to time � indeed, the idea of asceticism or useless misery of any kind cannot attach itself to this fully-developed personality.
The divine element in Him does not feed at the expense of the human element, but appears rather to vitalize and enrich the human element by its own abundance, as if He had attained His spiritual development by fulfilling His social relations with the utmost ardour ...
When the time drew near for them to leave, Horace, (like others), having received a gift of a Bahá'í ringstone, requested 'Abdu'l-Bahá to take it in His hands as he wanted to give it to his child "a blessing", as he wrote, "for my baby girl who thus, as it were, accompanied us on our pilgrimage and shares its benefits".
When 'Abdu'l-Bahá was in Paris, Horace again had the privilege of meeting Him and hearing many of His intimate daily talks. Doris Pascal, later to become Doris Holley, remembers being present on one of these occasions and seeing 'Abdu'l-Bahá holding on his knee Horace's daughter Hertha. This contact with 'Abdu'l-Bahá in the early days of Horace's Bahá'í life left a deep mark on him. The Master had entered the door of his heart and never left it again. Through many of the trials and bitter experiences of life this core of sweetness left by that great privilege sustained and nourished him.
It was during the years in Paris, before the outbreak of the war, that Horace's first two books of poems, The Inner Garden and The Stricken King were published. He had become the founder and director of the Ashur Gallery of Modern Art, situated at 211 Boulevard Raspail in Paris. It is clear that in spite of a mind preoccupied with the social and economic problems of the world, the arts were the predominating influence during these early years. Paris has always been known for its small but 6lite American colony and the days of the salon had not yet been swallowed up in the bedlam of the postwar years; Horace and his wife must have enjoyed the entr& to many interesting circles of artists and intellectuals, an environment eminently congenial and natural to them both in every way.
In 1913 Horace's first book on the subject of his newfound Faith was published in New York under the title Bahd'fsm � The
Modern Social Religion.A copy of this was forwarded to 'Abdu'l-Bahá and on the twenty-second of September, 1913, 'Abdu'l-Bahá sent to him from Ramleh, Egypt, the first of the two Tablets He wrote to him, praising his book highly and stating that the friends were busy reading it and that He Himself hoped it would be translated so He, too, could read it. He addresses Horace as "0 Son of the Kingdom!"
and goes on to say, "Thank God... thou art confirmed and assisted, thy aim is to render service to the Kingdom of AbliA and to promote the teachings of Bahá'u'lláh. Although the glory and greatness of this
Page 852service is not known at present, in future ages it will assume the greatest importance and will attract the attention of learned men. Therefore strive thou ever increasingly in such service in order that it may become the cause of thy everlasting glory ... and thou mayest shine like a star on the Abh~ horizon."
Returning with his family to the United States in 1914, Horace moved in New York City in very much the same circles as he had in Europe; he was engaged in writing a second book on the Bahá'í standpoint which appeared in 1916 under the title The Social Princfple.
It was during this year that he received his second letter from the Master, written from Haifa and dated March 20th, 1916, in which 'Abdu'l-Bahá addresses him as "0 tree of the AMA Paradise laden with fruit." From the tone of this Tablet it is clear that Horace had been passing through deep waters in his own personal life.
Unfortunately Horace'sletter to the Master is not available, but 'Abdu'l-Bahá'í letter says: "All that thou hast written was a cry from the depths of a sincere heart." He goes on to say, in sum, that although Horace has been silent, once again his voice is raised in new melodies and that every wayfarer must expect to be tossed on the rough seas of life; tests are stimulating and a sea with no storms brings stagnation and complacency.
In 1917 Horace's pen was again active and he published two books, one of poems, entitled
Divination and Creationand a prose work Read-Aloud Plays. They were his last flights in poetry and prose to go to press. The present world is not too hospitable to poets or dreamers and the struggle to earn a living, to support a wife and now two daughters, ilertha and Marcia, as well as a growing unhappiness in his domestic life, all combined to clip Horace's wings.
I remember Horace from this period. My mother and he and his wife were old friends, joined in their common devotion to the Faith, the very essence of which had been poured into them through their meetings with 'Abdu'l-Bahá.
Our association lasted until his death in 1960, so one can only take this as a personal impression.
These were the years, I believe, when Horace changed.
It is hard to define in words. A racehorse has to give up racing and learn to pull a load; an artist, full of creative impulses, inherits a farm, needs a means of support, goes and farms and in the endless round of pressing chores all his practical, inherited farmer-ancestry comes out in him. Every now and then the dreamer inside turns over restlessly in his sleep. Such to me is what happened to Horace.
But at the end of his life the dreaming Horace awoke again and the two men became one, a much greater person than either could have been alone.
From 1918 to 1920 Horacein New York in its sales promotion department. These were the years when his marriage to Bertha came to an end and he married Doris Pascal, with whom he lived for forty-one years, serving the Cause constantly together. In 1921 he left the publishing firm and became chief of the copy department at the Redfield Advertising Agency, where he remained until 1925.
His preoccupation with serving the Bahá'í Cause was steadily growing.
In 1922 the first Americanwas elected. In 1923 Horace became a member of that body, on which he remained until 1959, serving as its secretary for thirty-four of those thirty-six history-making years. It was in 1921 that he wrote Bahá'í � The Spirit of the Age. His own spirit is revealed by the words in which he dedicated a volume of this work to 'Abdu'l-Bahá'í much-loved sister: "Will the Greatest Holy Leaf lay this book in the dust of the Supreme Threshold as an offering of humility, of love, of evanescence from the servant of Bahá'u'lláh,
Horace Jiolley, New YorkDuring that same year he edited the first comprehensive compilation of the Baha Teachings in the English language, entitled Bahá'í Scriptures, a thick volume that for many years served as a sort of Bahá'í bible and was of inestimable assistance in educating the Bahá'ís themselves in a better understanding of their Faith. This book was later revised by him and published as Bahá'í World
Faith.relationship to the young Guardian of his Faith was established, a relationship the importance of which to the development of Bahá'u'lláh's Administrative Order cannot be overestimated.
As early as 1923 Shoghi Effendi wrote to the American Assembly in connection with the Star of the
Page 853West: "I have been impressed by the beauty and force of the various articles contributed to the Journal by Mr. Horace Holley and Mr. Stanwood Cobb and would indeed welcome with genuine satisfaction an even more active participation on their part in the editorial section of the Baha Magazine." And in 1924 he wrote to Horace: "My most precious brother: The recent activities of the Publishing Committee with you as its central figure and moving and directing force, are indeed worthy of the highest praise.
Words are inadequate to express my admiration, gratitude and appreciation."
Shoghi Efl'endi highly valued the qualities of Horace's mind and throughout the years encouraged him to write. "I am gratified", he wrote during those early years, "to peruse the able and masterly work of my dear fellow-worker, Mr. Horace ilolley, a work which I have no doubt will by virtue of its subject matter, its comprehensiveness and uniqueness, arouse widespread and genuine interest in the Movement."
The relationship between Horace and the Guardian was an extremely interesting one. Shoghi Effendi desperately needed capable, loyal workers to assist him in his tasks. Such people, from East or West, were for the most part lacking, and of the few, relatively speaking, giants in the Cause, many instruments he seized upon crumbled in his hands, proving themselves sick of the disease of self and becoming Covenant-breakers and even bitter enemies.
Other capable lieutenants, like Dr. Esselmont, died.
Shoghi Effendi's work was staggering and the workers possessed of any real capacity were tragically few. Horace was therefore doubly precious. In 1925 Shoghi Effendi refers to him, in writing to the American National Assembly, as "Your distinguished secretary", and calls him "that indefatigable servant of Bahá'u'lláh, my esteemed brother, Mr. Halley .".
The Guardian at this time was himself in desperate need of secretarial assistance and his thoughts naturally turned to this man of such marked ability. He writes to him, in May, 1926, very revealingly on this subject: "My dear and valuable friend: I wish to reassure you of my keen appreciation of your continuous efforts for the consolidation of the work of the Cause throughout America. I have often felt the extreme desirability of having a collaborator like you working by my side here in Haifa. The loss of Dr. Esslemont is keenly felt by me and my hope is that the conditions here and abroad will enable me to establish the work in Haifa upon a more systematic basis.
I am waiting for a favorable time."But the Guardian realized that to bring Horace to Haifa was a solution to his own personal problem which the work in America could not afford. A month later he wrote to two of Horace's old Bahá'í friends: "Horace of course is the ideal man, but he mustn't leave his position at the present time."
Shoghi Effendi's attitude to what Horace was accomplishing in America and its relation to his own needs is fully clarified in his letter to Horace written in September of that same year: "My dearest coworker: I have lately followed your activities and efforts, as reflected in the minutes of the meetings you sent me, with true satisfaction and pleasure I have read with deep interest the article you wrote on Green Acre and published in the Star. Your personal contribution to so many aspects and phases of the Movement, performed so diligently, so effectively and so thoroughly are truly a source of joy and inspiration to me. How much I feel the need of a similar worker by my side in Haifa, as competent, as thorough, as methodical, as alert as yourself You cannot and should not leave your post for the present.
Haifa will have to take care of itself for some time. Your grateful brother,
Shoghi."In 1925 Horace gave up earning his living in various companies to devote his entire life to Bahá'í activity. It must never be thought that this was an easy step for a man of his character to take. It is always difficult for devoted Baha to accept support from Bahá'í Funds. It was only Horace's passionate conviction of the rightness of
Bahá'u'lláh's Teachingsthat persuaded him to give up all thought of a personal, independent career and become the full-time servant of an administration in which all too often his fellow believers criticized him for doing so. Shoghi Effendi was well aware of all this; his sympathy, understanding and approval were reflected in the letter he wrote to the National Assembly at that time: "I rejoice to learn that ways and means have been found to enable the National Secretary,
Page 854who discharges in such an exemplary manner the manifold and exacting duties of a highly responsible position, to devote all his time to the pursuit of so meritorious a task.
I am fully conscious of the privations and sacrifice which the choice of this arduous work must involve for him, as well as his devoted and selfless companion; I cannot but admire and extol their heroic efforts and wish to assure them both of my continued prayers for the speedy fruition of their earnest endeavors."
With this instrument, the most powerful national body throughout the Baha World, a national body responsible for the execution of the Divine Plan of 'Abdu'l-Bahá given to the American believers as their unique distinction and sacred trust, with a man of Horace's calibre devoting his entire time and energy to its work, Shoghi Effendi found that he could set the forces of Bahá'í Administration in motion. Halfway across the world there was a collaborator who grasped the import of his instructions and interpretations of the Teachings and who, as the "indefatigable and distinguished" secretary of that Assembly, as Shoghi Effendi characterized him, in conjunction with its other eight members, and backed up by a devoted and enthusiastic Baha community, not only saw they were implemented, but expounded and classified them.
This partnership was of an importance impossible to overestimate. That it worked so well, bore such fruit and survived the acid test of time, is a great compliment to the two people involved.
For Shoghi Effendi was not dealing with a sycophant but a man of strong personality, views and capacity, and Horace was not dealing with a mere leader but a divinely inspired, infallibly guided spiritual ruler.
The execution of the tasks set by the Guardian for Horace was therefore not without its hazards.
But the loyalty of Horace on the one hand and Shoghi Effendi's patience and tact on the other, avoided situations which in other circumstances might have led to difficulties.
In Shoghi Effendi's life there was a tragic lack of stimulating, creative individuals. Horace drew out of the Guardian many things that would have otherwise remained hidden or pursued some other course. It was Horace who really conceived the idea of some form of publication that would reflect the worldwide activities of the Faith. Shoghi Effendi reacted enthusiastically to this idea and the series of Bahá'í World came into being. The Guardian was in reality the Editor-in-Chief, Horace the executor.
At the Guardian's request, Horace, until he passed away, wrote every International
Survey of Current BahaActivities. The material was largely forwarded to him by Shoghi Effendi, together with pages and pages of instructions and not infrequent cables similar to this one sent in 1932: "Detailed letter mailed for International Survey confident your masterly treatment collected data". As this added periodically a tremendous amount of extra work for Horace, he was often behind schedule in writing these surveys and it was suggested to Shoghi Effendi that someone else should do the survey, a suggestion he would not hear of, as he considered no one else as qualified to produce such a key article for the Bahá'í World. In 1932 in a letter of the Guardian to Horace, Shoghi Effendi's secretary writes: "Were it not for your competence and his reliance on your efficiency and judgment he would have to do the work of the Bahá'í World alone and thereby neglect many of his other duties.
He is still more thankful to God when he sees you hunger for service and enjoy being overburdened." And in 1933, in his own hand, Shoghi Effendi wrote: "Dear and precious coworker: I am deeply conscious of the complexity and strenuous character of the work you have undertaken for the Bahá'í World. I trust and pray that the forthcoming volume will be such as to fully repay your painstaking and valuable efforts.
I am eager to receive a few copies of your survey as soon as completed."
"Your contributions to the Biennial", Shoghi Effendi wrote in 1933, "are outstanding, unique and exemplary. The more you contribute the greater my eagerness to have you add to the output of your already remarkable contributions."
It was Horace who so brilliantly titled the wonderful general letters of the Guardian to America and to the Bahá'ís of the West, picking out from the text such key, eye-catching phrases, as "The Promised Day Is Come", "The Goal of a New World Order", "The Dispensation of Bahá'u'lláh", and so on, and put subtitles throughout the texts to facilitate the study of such weighty, thought
Page 855provoking material. Shoghi Effendi approved of this and it was a major service to the Baha everywhere.
One of the bonds that linked the Guardian and Horace was their common overwork. In one of Shoghi Effendi's letters to Horace his secretary writes: "He is always happy to hear from you, as he has a great deal of sympathy for what he fully realizes must be your continually overworked state. Hard-pressed for time as he himself constantly is, he well knows what it means!"
And "he hopes you yourself are keeping in very good health and not overdoing? � Though he knows from long experience that it is almost impossible not to overdo when the work of' the Cause keeps on piling up!"
The Guardian had the habit of addressing his letters to National Assemblies to their secretaries; usually this meant that they started "Dear Baha brother", but there are dozens and dozens of letters to the American Assembly that just start "Dear Horace". It was a very personal relationship.
The evolution of the Administrative Order and the part Horace played in its unfoldment is too vast a subject to be dealt with here, but the messages sent to him by Shoghi Effendi adequately testify how great a r6le he played in the early history of the Formative Age of our Faith and how deeply the Guardian valued his services and constantly encouraged him: "Your ready pen, your brilliant mind, your marvellous vigour and organizing ability, above all your unwavering loyalty are assets that I greatly value and for which I am deeply grateful.
." he wrote in 1931.wrote to him: "... your active share in the administrative activities of the Cause, your splendid letters of appeal in connection with the Plan of Unified Action, your wise leadership of the New York Assembly � all testify to your marvellous efficiency and your high spiritual attainments." That same year he cabled him: "May the Almighty sustain you in your stupendous efforts ." Another cable, in 1933, testifies to the esteem of the Guardian which Horace was winning for himself: "Assure you my ever deepening admiration your unrivaled services", and the same thought was echoed five years later: "Assure you my ever deepening admiration your unrivaled services love abiding gratitude."
In this same year Shoghi Effendi wrote to Horace: "Be assured and persevere in your historic services."
And in 1943 Shoghi Effendireiterates these sentiments in even warmer terms: "I greatly value, as you already know, your presentation of the various aspects of the Cause, for whose expansion, consolidation and defense you have, during so many years, laboured so indefatigably and served with such distinction. I will, I assure you, continue to pray for you and your dear collaborator Mrs. Holley, that you may both enrich still further the record of your past services.
Needless to say Horace's road was a thorny one.Periodically he had battles to win with himself, like most of us, and he usually had a lot of battles to win for the Cause.
A time came when Shoghi Effendi wished the National Secretariat to move to the vicinity of the Temple in Wilmette, so that in the heart of the American continent the spiritual and administrative centre could be fused into one.
It was not an easy thing for Horace to pull up stakes and leave New York, the biggest city in the world, where he had long lived in a congenial atmosphere � and with some degree of privacy � and take up residence in the middle west, in a small town, where his home would be constantly invaded by visiting Bahá'ís and the public who came to see the Temple. Shoghi Effendi appreciated all this and cabled him in 1939: "Aware, profoundly appreciate sacrifice personal convenience involved transference Temple vicinity deepest love."
Having accepted to do it he put his heart into it; in a letter dated
1940 from Shoghi Effendihis secretary wrote: "The Guardian was particularly gratified to know of the arrangements you have made in connection with the establishment of the National Office in Wilmette." His qualities were soon appreciated by a new circle of friends and he was made a Rotarian and founded the Wilmette Historical Commission, acting as its chairman for many years.
Horace was a clever, witty and distinguished lecturer.
He had a rather high voice with a slight Yankee twang, which added spice to his clear, dry, gripping delivery of his subject. Throughout the years he was one of the finest speakers the Baha had in North America and, in addition to a great many public lectures to Baha and non-IBah&i audiences,
Page 856and participation in various symposiums, he frequently gave courses at Bahá'í Summer Schools, particularly Green Acre where he and his wife had a cottage of their own.
On Horace's initiative the American Bahá'í News was created and met with the Guardian's enthusiastic approval. "The first printed issue of the National Assembly's News Letter", he wrote in 1925, "prepared and signed on behalf of the Assembly by its capable secretary, stands as a bright and eloquent testimony to his thoroughness, his industry, his conspicuous ability, his undoubted self-sacrifice." Horace contributed many articles to World Order Magazine, and to various volumes of Bahá'í World (in addition to his Surveys).
To many people he was many things. Much loved by his personal friends who understood and enjoyed his often caustic wit, his intense independence and individuality, he was not always understood by others. Nevertheless his comprehensive know!-edge of the Teachings, his mastery of correct Bahá'í procedure, and the lucidity of his mind were invaluable assets to the Cause. It was Horace who was largely responsible for drafting, in conjunction with a Bahá'í lawyer, the American Declaration of Trust of the National Assembly and the Bylaws of a Local Assembly which have been made by Shoghi Effendi the pattern for all such legal instruments of the Faith in other countries.
This great servant of the Faith, with just that kind of mind, ground a lot of edges off the administrative machinery of the Cause in America and in this process, lasting thirty-six years, had a lot of the sharp edges ground off his own nature and mind. Undoubtedly the greatest factor in his life, next to his having accepted so wholeheartedly the Faith of Bahá'u'lláh, was
Shoghi Effendi. Horaceloved Shoghi Effendi's ideas. Tie grasped, perhaps better than anyone else, just what the Guardian was constructing through the erection of the Administrative Order. He assisted in this through all the powers of his mind, giving, year after year, an unstinting service to its realization.
In 1944 he suffered a heart attack and was in hospital for some time. The Guardian was distressed by the news of this illness and wrote to him in August of 1944: "I am so glad and relieved to learn you are on the road to recovery. 1 trust, however, you will not overtax your newly-found strength, and I feel confident that you will render our beloved Faith services as outstanding and unique as those that will remain associated with your name during the Formative Age of the Faith of Bahá'u'lláh".
His continued solicitude for Horace's health and services is reflected in a letter to him written in 1945: ..... my prayer to the Almighty is to give you all the strength you need to enable you to win still greater victories in the course of your historic labours for the establishment of His Faith and the consolidation of its nascent Institutions.
Be happy, rest assured, and persevere. Your true and grateful brother".
In spite of weakened health Horace was present as representative of the old, outgoing National Spiritual Assembly of the Baha of the United States and Canada, at the convention held in Montreal to elect the first independent Canadian National
Assembly in 1948. In 1951he and Dorothy Baker, acting as representatives of the United States National body, attended the convention held in Panama City to elect the first Central American National Assembly, and in 1957 Horace, in his capacity as Hand of the Cause, and acting as Shoghi Effendi's own special representative, attended the convention in Lima, Peru at which the northern countries of South America elected their new National Assembly.
In a cable to Horace, dated December 24, 1951, Shoghi Effendi announced to him his appointment as one of the three Hands in America, chosen by the Guardian: "Moved convey glad tidings your election rank Hand
Cause stop Appointmentofficially announced public message addressed all National Assemblies stop May sacred function enable you enrich record services already rendered for Bahá'u'lláh". It was received at the National Office during his absence and when Mrs. Holley met him at the airport with this momentous news his first reaction was to push from him this station, so utterly unexpected and overwhelming. The dreamer and mystic, essentially humble before his God, shied away from the glorious rank so suddenly thrust upon him. But of course
Page 857there was really no question, for any of the Hands, of accepting or rejecting the honour their Guardian had seen fit to confer upon them; whether they felt themselves worthy or not they bowed their heads in submission. Like yeast the new office fermented in the character of Horace, bringing out the depths of his spirituality, raising him to new heights, releasing, after so many years of grinding routine and administrative work, that other side of his nature which had prevailed in his youth.
Under the influence of this new form of service Horace mellowed and softened. Now he had another function to fulfil. For years he had instructed, admonished, fought for adherence to laws and principles, blended himself into the consultative process of the National Assembly as a body. Now he was called upon as an individual, one man, a high-ranking officer of the Faith, to work in a different way; to protect, to teach, to heal the hearts of the believers, to lead and help as Horace Halley, the Hand of the Cause, operating under the direction of the Guardian himself as part of his own Institution.
In 1953, during the Holy Year celebrations, and pursuant with the request of the Guardian that the Hands of the Cause attend as many of the Intercontinental Conferences as possible, Horace was present in Kampala, Stockholm, Chicago and New Delhi. In December, 1953, at long last, and for the first time, he came to Haifa as a pilgrim and met face to face the man he had served for the best years of both their lives. My own impression of the significance of that meeting is, of course, personal, but it seemed to me that Horace, who had always been a man standing alone in his own wilderness, bowing only to his God, and vigorously protecting his inner independence, had been a little afraid, probably subconsciously, of meeting this Shoghi Effendi. I think he suspected his soul would be seduced by that meeting, and to me that is what happened.
Horace surrendered completely to love. As to the Guardian, he too had been aware of the intense independence of this rare Baha giant and wondered what their meeting would be like.
I remember the first night something prevented Shoghi Effendi from going over to the Pilgrim House and so he did not meet Horace until the second night of his pilgrimage; but then the last barricades of Horace's heart went down like a sand fortress when the tide comes in, and I suspect this must have been a great inner release for this essentially sensitive, deeply spiritual man.
When Shoghi Effendi passed away in November, 195'?,
Horace was again iii in hospital and unable to attend the funeral in London. Increasingly for some years he had been suffering from some impingement on the nerves of his legs and towards the end of his life he was almost constantly in pain. This condition, combined with his weakened heart, flow left him near to being an invalid yet in spite of his frailty he attended the tragic and historic first gathering of the Hands of the Cause held in Baha in December, 1957 after the passing of their Guardian. To me, it was here that Horace crowned his lifetime of service to the Cause of Bahá'u'lláh by producing the finest fruit of his knowledge and understanding of its teachings � the Proclamation issued by the Hands, the first draft of which and major portion, we owe to his pen alone.
His fellow-Hands desired that he should come and serve as one of the nine Hands in the Holy Land, and after returning to America to get his affairs in order and resign from the American National Assembly, he and his wife arrived in Israel on December 31, 1959. As his wife later wrote, "When be was in Haifa he was so ill and so depleted by pain that he was hardly a shadow of his real self." Indeed, little time was given him to serve in this new capacity, for six months later he died, suddenly and peacefully, and is buried at the foot of Mount Carmel, not very far from the resting place of
'Abdu'l-Bahá Himself.It was very touching to see how Horace, so frail that one felt a breeze would blow him away, would cross the street and struggle up the short flight of steps to the I-lands' meeting room.
He listened attentively to the discussions, signifying agreement through a nod of his head or raising his hand, saving the very little strength he had left to express his opinion in words should the need arise. In spite of his extremely fragile condition he was still the old 1-brace, and his clear mind and wisdom were of inestimable help in our decisions and his personality a joy to me.
No account of this great Baha would be complete if it did not cite at least a few of
Page 858his delightful bon mots, gathered from the recollections of one of his fellow-Hands and longtime fellow-member of the American National Assembly: one midnight, when the members of that Assembly were still consulting at the end of a long weekend of constant meetings, this friend, trying from a tired-out mind to express himself, apologized in advance if he did not succeed in conveying his thought lucidly; Horace remarked, "I assure you, my dear boy, you have more capacity to give than we have to receive. Being called upon late at night by a Baha woman, who volubly expressed, at great length, what she thought should be done about a certain administrative problem that had arisen in her community, Horace informed her, "You are very sincere, dear � but you are sincerely wrong!" On the occasion when, after months and months of patience, during which the man concerned had insisted on his own rightness and the National Assembly's wrongness and had been an ever-increasingly disturbing element to the American Community, this individual had at last been deprived of his voting rights.
Horace pronounced the following obituary: "Mr. So and So has been unable to adapt the Bahá'í community to himself."
His fellow-Hands, deprived of his counsel and support, paid a last tribute to his memory and services in the message they sent to the Bahá'í world at the time of his death: "Grieved announce passing Haifa much loved dis tinguished Hand Cause Horace ilolley outstanding champion Faith since days Master praised by beloved Guardian for unique contribution development
Administrative Order.His indefatigable services protection teaching administrative fields culminating service Holy Land inspiring example present future generations Baha'is." Great as this tribute is, one cannot help wondering what the golden pen of Shoghi Effendi would have written, on such an occasion, of such a man as Horace Halley.
But let Horace's own words reveal him as he was during the end of his life: "Now what we have here is, indeed, a Divine creation. It is humanity being raised toward God and the Divine grace of God descending to humanity therefore in our daily lives, when we have troubles and difficulties of an administrative nature, let us not be too impatient or too easily discouraged because we are in the process of making possible the formation of that spiritual body of the Universal
House of Justice. Thereis the basis of the world's peace. There is the order and security of the world. There is the nobility and enlightenment of the human race if by the purity of our motives, by the depths of our self-sacrifice, we could hasten by one year or one month the establishment of that body, the whole human race would bless us for that great gift."
ROuin'rn1869 � 1960 As with several distinguished Bahá'í pioneers gone before her, Clara Dunn arose to undertake her life's main work at an age when many women are thinking of "some time for themselves" after years of devotion to their families. The decision she made at the age of fifty, to leave American shores for Australia with this mightiest of all Revelations, the Bahá'í Faith, was, and still is, the greatest thing that has ever happened to that continent; further, it constituted a major decision in the history of the world.
Little did the London policeman, Thomas Holder, and his Irish wife, Maria, guess that when they gave birth to their sixth child, Clara, in London, England, on May 12, 1869, they had brought into the world a girl destined to become the "mother" of a continent! For that is what she did become, in spirit and in word. To Baha the world over, and to Australians in particular, Clara Dunn was our most loved and revered "Mother". It was not until some time after coming to Australia that Mother received a letter from an early believer which began, "Dear Mother, (May I)." It was then that Mother recalled a dream that she would be widely called mother some day, and from that time she and her husband, John Henry Hyde Dunn, became known affectionately among Baha'is, not only in Australia but throughout the world, as "Mother" and "Father"
Dunn.It was when she was in her late thirties that she first met John Henry Hyde Dunn and upon joining in conversation with her he asked her if she were interested in spiritual things.
With delicate humor she replied, "I would be if I knew of any spiritual things."
He then told her of the Bahá'í Faith and invited her to attend a lecture that evening. Before ever hearing of the message, Mother's outlook was a universal one: she has said that she was interested only in a religion that was "for everybody in the world, of every kind and colour." After hearing Father Dunn's message, Mother said, "I'm sure it's from God."
The strength of this conviction was well and truly put to the test in Seattle,
Washington, where Motherspent the next five years teaching tirelessly on behalf of the Faith with absolutely no seen result. Such was her mental anguish during this time that she suffered a nervous breakdown and had to enter a hospital. Some friends eventually took her from the hospital and cared for her. Unfortunately, not all Mother's "friends" at that time were sincere.
Her landlady "loved me as much as she could love her own daughter" and provided her with an attic in which to sleep when Mother had no money, having had to give up the good job she had with the doctors.
This same landlady, however, carefully warned all who came in contact with Mother that she was mad and belonged to a crazy religion about which she wanted to tell everyone.
It was at this unhappy time that Mother learned that 'Abdu'l-Bahá was coining to San Francisco and she determined, in response to a telegram from a San Francisco believer, to travel there to meet Him. That she was penniless did not deter Mother one instant and she eventually arrived in San Francisco, hungry and in low spirits. She had no idea where to go beyond the name of the street where 'Abdu'l-Bahá was staying, so she asked a tram conductor if he knew where there were Persians staying in Market Street, San Francisco.
The tram took her right to the door of the very house in which 'Abdu'l-Bahá was staying, and feeling her journey accomplished, Mother knocked thankfully at the front door, only to receive no answer. Time and again she knocked and rang but to no avail.
"So I began to cry and then I got mad," Mother recalled with a chuckle.
She pushed the door, found it unlatched and entered.
'Abdu'l-Bahá had just completed a press conference when Mother arrived and He was exhausted. Mother left His presence and only twenty minutes later was recalled by 'Abdu'l-Bahá, now completely refreshed, to join the company at His dinner table. Mother's memory of that meeting was one of such laughter and joyousness as she could never before remember. "Oh, His smile was so beautiful !" Mother said, and it was also at that meeting that 'Abdu'l-Bahá, "radiant and glorious looking", told a story with
Page 860profound happiness and ringing laughter, looking at Mother all the while.
It was not until Mother and Father had brought the light of His Message to the Australian continent, that she realized that 'Abdu'l-Bahá'í story was, in fact, telling of their most glorious destiny.
No wonder He was happy!('Abdu'l-Bahá. had said, "Unless your love attracts me, I will not come to the West." Father and two other believers had stayed up all night and prayed that 'Abdu'l-Bahá would come.) To have met souls of the calibre of Mother and Father Dunn and to have known their sincerity and courage must indeed have gladdened 'Abdu'l-Bahá'í heart; for here was not only the love which He sought to bring Him to the West but also a devotion and servitude that would carry the Message of His Father to a distant land where He Himself could not go. How often we can look back and see in a train of seemingly unconnected events a very orderly plan. Consider the events which immediately preceded Mother's visit to 'Abdu'l-Bahá.
Had she, for any reason, been unable to reach San Francisco that night, the present history of the
Baha Faith in Australiamight never have been written. For at nine o'clock the following morning 'Abdu'l-Bahá
BaM left San Francisco.As it happened, Mother not only achieved her personal wish to hear the Master, � she was the last person from anywhere in the world to arrive in San Francisco for 'Abdu'l-Bahá'í last night there � but she also received at that meeting the spiritual stimulus that was to send her to Australia, together with Hyde Dunn whom she married on July 9, 1917, as pioneers to that continent.
On His return to the Holy Land after His visit torevealed the Tablets of the Divine Plan in which He called upon the believers in America to arise and spread the Message of Bahá'u'lláh throughout the world.
He expressed the longing to travel "if necessary on foot and with the utmost poverty" and raise the cry "YA BahA'u'1-Abh&' and regretted that "now this is not feasible for me...
In 1919 Mother and FatherDunn were holidaying at Santa Cruz when Dr. D'Evelyn returned from the 1919 Convention where the Tablets of the Divine Plan had been unveiled; and when Mother read the penetrating call to open the Australian continent to the Faith, she said to Father, "Shall we go ?" and Father replied,
"Yes."True to 'Abdu'l-Bahá'í call to action, Mother and Father began making preparations to leave for Australia immediately after returning from their holiday. For a moment Mother was uncertain whether 'Abdu'l-Bahá would wish for both Father and herself to go but she prepared nevertheless and was, in fact, "waiting in the wee garden" when "a telegraph boy appeared with a cable from 'Abdu'l-Bahá containing these words � 'Highly commendable'."
They were delighted, for, as Father wrote, "This made our future an open door for service on this (Australian) continent."
They finally set sail aboard the S. S. Sonorna early in 1920, arriving in Sydney on April 18, 1920 after spending two months in
Honolulu.The first two years on Australian soil were trying ones for these pioneers.
Soon after their arrival they established their home in Sydney, New South Wales, but Father took ill and Mother was obliged to take a job until Father's health was restored.
This accom-pushed, Fatherjoined the Nestl&s Milk Company as a travelling salesman and in this role he was able to cover the whole of Aus
Page 861tralia, Tasmania and New Zealand, with Mother accompanying him from place to place.
Arriving in a city she would set up housekeeping and while Father was away during the week on his business throughout the surrounding towns she would make friends, entertain and teach the Faith. She would then have meetings arranged for Father to address during weekends, and in this way the Teachings spread throughout the breadth of the Commonwealth. Nevertheless, it was two years before the first believer accepted the Faith � in Sydney. The loneliness, determination and courage of that first "breaking-through" period was matched only by the unflinching Faith that Mother and Father held, that they would be assisted and victory would most certainly come.
And how truly it did come!Leaving Australian shores for a brief period, Mother and Father crossed to neighboring New Zealand in 1923, not knowing that there was already a believer in that country.
That believer was Miss Margaret Stevenson, who had spoken of the Faith to many people, but it was, as she said herself, "not until Mr. and Mrs. Dunn's visit that the Cause in Auckland grew." In late 1923 Mother and Father went to Melbourne where they established the Faith, leaving behind them Australia's first Spiritual Assembly when they went to Adelaide a year later. In Adelaide, where they stayed for some time, the Faith was firmly established before Mother and Father returned to Sydney where, except for brief periods, they spent the remainder of their lives. Thus in three years two major countries had been opened to the Cause of Bahá'u'lláh by these gallant souls. In 1932 Mother interrupted her teaching activities for a time to go, alone, on a pilgrimage to the Holy Land. While there she signed the visitors' book at the Mansion of Baha on January 15th of that same year.
Returning to Australiashe renewed her teaching activities and in 1934 witnessed the fruits of this work in the establishment of the National Spiritual
Assembly of Australiaand New Zealand, and by this time Spiritual Assemblies had been established in several states in Australia and in Auckland, New Zealand.
Then, for the second time in her life, Mother became a widow when John Henry
HydeDunn passed away on February 17, 1941, leaving Mother to carry on alone. This she did with, if possible, even more vigor than she had done before. Where Father had many times shouldered the public meeting responsibility, Mother was now left to hold the platform herself This she did with the vigor and forthrightness that characterised her basic personality. She was now Australia's last remaining direct link with 'Abdu'l-Bahá and, until the time of her death, she continued to impart to the believers of that continent the same spiritual impetus that she had received from the Master Himself. How else could the miraculous development of the Faith in that land in just over a quarter of a century have been accomplished?
The consummate honor bestowed on Mother in recognition of her sterling service to the Faith came on February 29, 1952 when she was elevated to the station of Hand of the Cause of God by the Guardian. Father Dunn was subsequently elevated to the same rank, posthumously, when the National Spiritual Assembly of Australia received the following cable, "Hyde Dunn regarded Hand. Shoghi". At the age of eighty-four, Mother was frailer in body but her remarkable memory and vibrant personality had never been more alert.
In 1953, she attended the first Intercontinental Conference held in Delhi, India. How her heart must have filled with happiness to have witnessed that truly universal gathering under the banner of IBaM'u'llAh!
Here was the first material evidence of the gradual fulfillment of 'Abdu'l-Bahá'í Divine Plan: an assemblage of Bahá'ís representative of worldwide communities � the fruits of pioneers such as herself � gathered together to stimulate even further the teaching efforts which would eventually fulfill the goal of the Divine
Plan.The following year 1954 saw Mother as a Hand of the Cause of God, once more in New Zealand. This time it was to attend the New Zealand Summer
School at Henderson Valley. Thevisit was commemorated by the planting of a Kauri tree on the Hyde Dunn School property there.
Towards the latter part of the same year, and despite her advanced years, Mother visited all the states of Australia.
Three years later, in 1957, Mother returned to New Zealand for a third time; on this occasion as the rep
Page 862resentative of the Guardian at the formation of the
National Spiritual Assemblyof that country. Upon the passing of the Guardian, Mother, as Hand of the Cause went to Haifa where she attended the first Conclave of the Hands of the Faith in the Mansion of Baha, Israel.
Although physically now very weary, Mother's desire and determination to serve was as strong as ever.
The closing years of Clara Dunn's life witnessed many wonderful things.
Not only did she behold the growth and development of her own spiritual children around her, but she also saw the fruits of her service reflected in the islands of the Pacific, as pioneers from the Australian continent arose with equal devotion to open the territories virgin to the Message of Bahá'u'lláh.
These teaching efforts culminated in the establishment of the Regional Spiritual Assembly of the South Pacific Islands. Further, from the days of teaching the Faith without books or any material assistance for guidance, Mother witnessed the rearing of two National Spiritual
Assemblies, Australiaand New Zealand, as well as a National Ua?iratu'1-Quds.
She was further to see the crowning glory of Australia � the erection of the first Mother Temple of the Antipodes, set within these shores.
It was, in fact, in March 1958 and at the request of the Guardian, that Mother placed "plaster from the Castle of MAh-KP" in the foundation of the
Australian Bahá'í HouseThe remaining years of Mother's life were spent in a flat at the National
Ijaziratu'1-Quds in Sydney.Until the time of her passing an November 18, 1960, at the age of 91 years, Mother never lost her scintillating Irish wit which seized upon anyone and everyone, sometimes with fiery pointedness, sometimes with most delightful and delicate subtlety, but always with twinkling enjoyment. Fresh to the end, too, was her remembrance of many of the beautiful Bahá'í prayers, her favorite among them seeming to have been... "0 Lord, my haven in my distress!
My shield and shelter in my woe..." for she was reciting it up to her last breath. How many occasions must Mother's heart have been heavy for that to have been her favorite prayer; but how faithfully was her prayer answered to have enabled her to persevere for forty-one years in the quest that she started at the age of fifty.
The Guardian said of the Dunns that they were the true conquerors because they stayed where they pioneered.
On November 28, 1960 after a befitting ceremony at the National t{aziratu'I-Quds, Hand of the Cause of God Clara Dunn's cort&ge left for the Woronora Cemetery, Sydney, where she was laid to rest beside her husband.
Unique in the annals of the Bahá'í Faith is the fact that two souls, both Hands of the Cause of God and pioneers of a continent, should lie together.
National Spiritual Assembly"Deplore loss much-loved, greatly admired Juliet Thompson, outstanding, exemplary handmaid 'Abdu'l-Bahá.
Over half-century record manifold meritorious services, embracing concluding years Heroic opening decades Formative Age Baha Dispensation, won her enviable position glorious company triumphant disciples beloved MasterAbhA Kingdom. Advise hold memorial gathering Mashriqu'l-Adhkar pay befitting tribute imperishable memory one so wholly consecrated Faith Bahá'u'lláh fired such consuming devotion Center
His Covenant.At a memorial service, held on February 9, 1957, two months after her death, tributes were offered by several people who had known her well.
At an early age Juliet became interested in painting.
She studied at the Corcoranand at seventeen was doing portraits in pastels professionally. By the middle 1890's, when in her early twenties, she had already made a name for herself.
Around the turn of the century the motherof Laura Clifford Barney invited the young artist to come to Paris for further study. Juliet went accompanied by her mother and brother.
It was there that she met May Bolles � the first Bahá'í on the European continent � and though her, accepted this new Faith. Mrs. Barney wrote of Juliet that she had accepted it "as naturally as a swallow takes to the air."
Juliet became one of that first group of Paris Baha, which included Mrs. Barney. Enthusiasm and activity were at a high point, partly because of the presence of Mirza Abfl'1-Fa4Il, whom 'Abdu'l-Bahá had sent to France. His lessons, together with May Bolles' influence, were very confirming to Juliet, and the process was completed when Thomas Breakwell, the first English believer, gave her Count de Gobineau's stirring description of the Martyrdom of the
BTh.From the beginning of her acceptance of the Faith, Juliet served it. Following her Paris sojourn she spent most of the rest of her life in New York, and her studio there became a center for Bahá'í meetings.
Juliet's great love for and devotion to the Master made her a natural channel for the spreading of the Faith. Her enthusiasm was so soul-warming and contagious that, through her, many people accepted the Cause. She also made it a practice to hold a weekly meeting for the believers.
"Never," wrote one of her close friends, "will these meetings be forgotten.
Those who were fortunate enough to assemble there in those pioneer days were tasting the spiritual happiness they had always read about, which sings on in the heart regardless of the turbulent waters of the outer world....
Every evidence of a worldly atmosphere was absent..."
The year after the Master's release from the prison city of 'Akka, in 1908, Juliet was one of the Kinney party who made the pilgrimage to Haifa.
It is not difficult to imagine her exaltation on attaining this longed for goal.
On her return to New York, her meetings were resumed.
Pages of a new volume were being written in the lives of many devoted American believers; all were looking forward to a possible visit of 'Abdu'l-Bahá to the United States.
But in Juliet's case the interval of waiting seemed to be too long; in the summer of 1911, when the Master was in Europe, she again sought His presence, first at Thonon-les-Bains, France, and then in Vevey, on Lake Geneva in Switzerland. Eagerly she listened to His vivifying words, and faithfully she recorded in her diary the priceless impressions of those days.
On April 11, 1912, 'Abdu'l-Bahá arrived in New York, and when He stepped off the steamship Cedric one of those who met Him was Juliet Thompson.
She followed the Master everywhere, attending all meetings in New York, Brooklyn and New Jersey, and the Master graciously addressed a gathering in her studio.
Several times He called her to walk with Him on Riverside Drive, accompanied by Valiyu'116h Varq~ as interpreter. It was through her efforts that the rector of the Church of the Ascension in New York received 'Abdu'l-Bahá at a Sunday evening service, seating the Master in the bishop's chair beside the altar. Here 'Abdu'l-Bahá answered many questions about the Teachings that were asked by the congregation.
Juliet reached the pinnacle of success and happiness when the Master granted her request to paint His portrait. This she executed in pastels, unfortunately a somewhat perishable medium. Photographic reproductions of the portrait are to be found in many Baha homes, but the original has been lost.
Page 864Miss Thompson was by now a wellknown portrait painter, executing many commissions in New York and Washington. Among these was a portrait of Mrs. Calvin Coolidge.
Juliet kept a complete diary of the tremendous events that transpired during 'Abdu'l-Bahá'í visit in and around New York. Her article, " 'Abdu'l-Bahá, the Center of the Covenant," gives examples of the response of people from all walks of life to the dynamic personality of the Master � responses which in most cases she herself witnessed.
Then came World War I� which the Master had prophesied would occur when all communication was severed between 'Abdu'l-Bahá in the lloiy Land and the friends in the United States. Throughout this time of trial and testing, Juliet did not lose the vision of the Bahá'í promise of peace. In collaboration with her spiritual mother, May Maxwell, she collected the utterances of Bahá'u'lláh and 'Abdu'l-Bahá on this subject. These were published in 1918 under the title, "Peace
Compilation."Because of her ardent advocacy of peace, Juliet attracted the attention of federal agents, some of whom were present at Bahá'í meetings in her home. She was never afraid; she knew she spoke the Teachings of God for this day. Throughout her entire Baha career she was courageous, staunch, and firm as a rock in her faith.
That Juliet was a sensitive writer was demonstrated in her book, "I, Mary Magdalen," published in 1940. Here she paints with words a portrait of the woman whose life was deeply influenced by the teachings of Jesus the Christ, just as Juliet's own life had been galvanized by the radiant lovingkindness and wisdom of 'Abdu'l-Bahá.
This book has been characterized as "one of the most graphic and lofty delineations of Christ ever made in literature."
Juliet was for many years a member of the Spiritual
Assembly of New Yorkand a delegate to the annual convention. In 1926 she made, with Mary Maxwell, the daughter of her beloved friend and teacher, a second pilgrimage to the Holy Land. After years of service in New York, and not long after Shoghi Effendi had sent the first Bahá'í pioneer teachers to Latin American countries, Juliet spent over a year teaching in Mexico.
In the later years of her life, she was incapacitated physically; nevertheless, wherever she was, there was a center around which Bahá'í thought and activity revolved. Doubtless many of her friends did not realize the seriousness of the heart ailment that afflicted her because her spirit was so alive and vibrant. Although she was then in her early eighties, those closest to her never thought of age in connection with Juliet; she seemed ageless. Her earthly life came to an end on December 9th, 1956.
CARRIE KINNEY1878 � 1959 Mrs. Carrie Kinney, whose maiden name was Helene Morrette, was born in New York City in 1878.
Mter more than two years of serious illness she passed from this life to the heavenly realm on August 16, 1959, there, as she often expressed it, to meet her Lord.
She was affectionately known to the believers from all parts of the Bahá'í world as "Vaffa", a name bestowed upon her by the beloved 'Abdu'l-Bahá.
Her many years of constant, loyal, devoted and loving service to the Cause extended to many channels. Her feelings of universal love and affection encompassed all those who were privileged to enter her home, a home truly dedicated to the service of Bahá'u'lláh, 'Abdu'l-Bahá and the beloved Guardian.
Vaffa and Edward BeadleKinney met in 1893 and two years later were married. That same year Mr. Kinney attended a Baha meeting at the home of Howard MacNutt where for the first time he heard the Message of Bahá'u'lláh.
He accepted what he heard immediately and rushed back home to tell Vaffa about it, saying excitedly, "I have just heard a wonderful story. Our Lord is on earth. I must write to Him at once and plan to go to see Him." Coming from a strong Catholic background, Vaffa was a little afraid of this announcement and ran and hid in the closet. 1-lowever, several days later Mr. Kinney took Vaffa with him to the next Bahá'í meeting and immediately she, too, accepted the Faith and together they wrote a letter to 'Abdu'1-
Page 865Bah~ who was still held a prisoner in 'Akka, Palestine.
After 13 years their cherished longing came true and they, with their children, found themselves on the way to visit 'Abdu'l-Bahá. Their visit was an extended one, a period of some eight months, and during their stay they expressed the wish that when 'Abdu'l-Bahá came to America He should make their home His place of stay.
When 'Abdu'l-Bahá paid a visit to America in April of 1912 there were many friends at the dock to greet Him. 'Abdu'l-Bahá however, sent word for the friends to leave the dock and that lie would meet with them at the Kinney home in the afternoon. He then called for Mr. Kinney to come onto the ship to see Him, and later that afternoon the first meeting with the Master in America took place in the Kinney home. During His stay the Master told Mrs. Kinney, "I am returning your visit, but while I am in your home I will be the host and you will be the guests." For many days and nights people came to meet with 'Abdu'l-Bahá, and the Kinneys spared neither time, effort nor money to have everything as well arranged for 'Abdu'l-Bahá as possible.
The Kinneys' last place of residence, after living for some time in Boston, was the Woodward Hotel Annex in New York City and here they continued to carry on the weekly meetings.
Shortly after her husband's death, Vaffa responded to the call of the beloved Guardian to pioneer, and in 1952 moved to River Edge, New Jersey, where she established her home. There, with a devoted friend and believer, Mrs. Maud Gaudreaux, weekly firesides were again held and through this teaching effort several friends were attracted to, and accepted, the Faith.
In 1956 Vaffa became seriously ill, but after a serious operation she appeared to be recovering very well and was longing to return to active teaching.
At this time the news of the passing of the beloved Guardian reached her and it was such a shock to her that her physical health and vitality never fully returned, and she was taken to her son's home where she spent the last two years of her life.
When the friends would call to see her they would talk about the Cause and this would always brighten her spirits, but on the morning of August 16, 1959 her son, entering her room, found that she had quietly ascended into the AbliA
Kingdom.Vaffa was not an eloquent speaker but no one who met her failed to hear about the glorious Message and to be brought close to its spirit. She followed the instruction of the Master explicitly to ". consider her audience like beautiful birds waiting to hear a wonderful melody, and herself like an organ played on by invisible hands, and be sure to take this attitude because you are alive by the breath of the Holy Spirit." Both Vaffa and her husband were designated as "Pillars of the Cause of God", by the Guardian, who had written to them a letter in which he stated, "The Cause of God in North America will remain strong in the hands of such lionhearted and staunch believers as yourselves."
CURTIS D. KELSEY1881 � 1962 Harlan Foster Ober came into the Faith a young man just out of college.
At that time there were no Spiritual Assemblies, local or national, and all teaching was on an entirely individual basis, guided by Tablets from 'Abdu'l-Bahá The fire of the love of God reached the hearts that were open; Harlan's was one of these. He lived to take an active part as a pioneer in Shoghi Effendi's Ten Year plan, to see the growth of the Administrative Order from its beginnings to a structure of fifty-six
National and Regional SpiritualAssemblies at the time of his death, and to see the Faith established all over the world. Harlan was always actively engaged in Bahá'í service. The period of this service covered fifty-seven years, a unique and outstanding record as Baha teacher and devoted, steadfast, inspired and inspiring worker in the Faith of
Bahá'u'lláh."Today the stirring power that exhibits itself throughout all regions is the power of the Covenant which, like unto the artery, beats and pulsates in the body of the world. lie who is firmer in the Covenant is more assisted, just as ye are manifestly witnessing how firm souls are enkindled, attracted and confirmed.
"Strive, therefore, day and night that ye may cause the hearts to become firm and resolute. The journey of teachers to different parts is like unto the rays of the sun which radiate from a central point to the surrounding regions and undoubtedly great illumination will be obtained."
Thus Harlan Ober's path was early charted by 'Abdu'l-Bahá.
In a Tablet sent at the same time "To the members of the Executive Board of the Mashriqu'l-Adhkar" of which Harlan was then president, 'Abdu'l-Bahá wrote: "Praise be to God, that ye have been confirmed with such a supreme bounty and have arisen with all your power in the service of the Kingdom, which is no other than service to the oneness of the world of humanity. The magnet attracts unto itself the iron, while this promulgation of divine teachings attracts heavenly confirmation. Soon ye shall consider what a profound effect it shall exert and what a manifest sign it shall display."
On May 1, 1912 Harlanwas present at the laying of the foundation stone by 'Abdu'l-Bahá of the Mashriqu'l-Adhkar in Wilimette; on May 1, 1953, just forty-one years later, he took part in the program of dedication of this "Mother Temple of the West." And in January, 1958, he was present at the laying of the cornerstone for the Bahá'í House of Worship in Kampala, Uganda the f'Mother Temple of Africa."
Harlan was born on October 6, 1881 in Beverly, Massachusetts, in a wellknown and highly-respected New England family. His mother, Marcena Harmon Ober, was a school teacher before her marriage. His father, George Oliver Ober, was in the shoe business which fluctuated considerably in these years. Harlan earned his way through college and graduated from Harvard University, receiving his B. A. degree in 1905. In his biography for the Harvard Class of 1905 Fiftieth Anniversary Report he wrote: "Although lectures had been given on this subject [the Bahá'í Faith] at Phillips Brooks House, I had not heard of it while at college. After about nine months of investigation, I recognized the truths unfolded in its movement. During the following year I travelled to the Holy Land, Egypt, India, and Burma which gave me an opportunity to discover at first hand the application of the Bahá'í Faith. I also lectured on the Baha Faith in colleges, in Young Men's Christian Associations, forums and other public meetings."
Harlan was not only a graduate of Harvard University but held a law degree from Northeastern University in Boston, Massachusetts.
On July 17, 1912 'Abdu'l-BaháHimself united in marriage Grace Robarts of Canada and
Harlan Foster Ober. 'Abdu'l-Bahásuggested this marriage and these two devoted believers were immediately and joyously obedient to His wish. The simple Baha service took place at 309 West
78th Street, New YorkCity, and was followed later that same day by a legal ceremony performed by the Reverend Howard Colby Ives (not yet a Bah& I), in the presence of friends from East
Page 867and West. Description of this event stated in part (Star of the West, Vol. 3, No. 12, p. 14): "Never before in America had such a wedding as this been witnessed.
All seemed to feel the power of the Holy Spirit."The prayer, chanted by 'Abdu'l-Bahá, was revealed for Harlan and Grace: "Glory be unto Thee, 0 my God! Verily, this Thy servant and this Thy maidservant have gathered under the shadow of Thy mercy and they are united through Thy favor and generosity.
0 Lord! Assist them in this Thy world and Thy Kingdom and destine for them every good through Thy bounty and grace. 0 Lord! Confirm them in Thy servitude and assist them in Thy service.
Suffer them to become the signs of Thy Name in Thy world and protect them through Thy bestowals which are inexhaustible in this world and the world to come. 0 Lord! They are supplicating toward the Kingdom of Thy mercifulness and invoking toward the realm of Thy singleness. Verily they are married in obedience to Thy command. Cause them to become the signs of harmony and unity until the end of time. Verily Thou art the Omnipotent, the Omnipresent and the
Almighty!"The marriage certificate was signed by 'Abdu'l-Bahá, M. ilippolyte Dreyfus-Barney and the Reverend Howard Colby Ives. Several years after their marriage Harlan and Grace adopted three children, of English, German and Russian backgrounds.
There are now seven grandchildren and a great-grand-child.
During 'Abdu'l-Bahá'ístay in America He visited Green Acre, in August, 1912, the nineteenth year of its existence. Of this visit Harlan wrote: "'Abdu'l-Bahá rescued the
Green Acre Conferencesfrom oblivion.. His talks dealt with reality and gave a new direction to Green Acre."
With this new direction Harlan and Grace and Harlan's close friend and classmate, Alfred Lunt, had an increasing amount to do, as they were for many years active in the Baha conferences and schools carried on there.
Harlan's early services to the Faith included, besides those as president (1919 � 20) and secretary (1918 � 19) of the Bahá'í Temple Unity Executive Board, membership on the
National Spiritual Assemblyof the Bahá'ís of the United States and Canada for three years (1938 � 41) and on several national committees.
The Baha Temple UnityBoard's constitution states that it was drawn up by "the Bahá'í Assemblies of North America, in unity convened at the City of Chicago, to the end that we may advance the Cause of God in this western hemisphere by the founding and erection of a Temple with service accessories dedicated to His Holy Name, and devoted to His love in the service of mankind."
Its object was "to acquire a site for and erect and maintain thereon a Bahá'í Temple or Mash-riqu'1-A~Ihk6r, with service accessory buildings, at Chicago, Ill., in accordance with the declared wish of 'Abdu'l-Bahá."
The Executive Board consisted of nine menThers, elected at the Annual Convention.
This work was taken over by the National Spiritual Assembly of the Bahá'ís of the United States and Canada when it was established in 1922.
It was from Harlan and Grace's home, at 37 Trowbridge Street, Cambridge, Massachusetts, a room of which was given over to the office of the National Teaching Conmittee, that the first Teaching Bulletin, dated November 19, 1919 was issued. This bulletin evolved into the U.S.
Bahá'í News.Harlan was chairman of the Local Spiritual Assembly in several cities as he moved about. As such he was instrumental in obtaining the incorporation of the Spiritual Assemblies of the Baha of Boston, Mass. and of Beverly, Mass.
He also assisted in obtaining the marriage license issued by the Commonwealth of Massachusetts in 1946, authorizing the Spiritual Assemblies of the Baha of Massachusetts to solemnize Bahá'í marriages.
Numerous teaching trips were made by Harlan over a period of many years throughout the United
States and Canada. Earlyin his Bahá'í life he planned to spend half his time in teaching and in the affairs of the Faith and the other half in earning a living.
He was confirmed in this endeavor at every step throughout his life.
His close friendship with Louis Gregory, outstanding Baha teacher, who was appointed posthumously first Negro Hand of the Cause of God by Shoghi Effendi, took him on many teaching trips to the southern states.
Page 868Harlan was constantly in demand as a speaker at Race Unity Conferences, at Bahá'í Summer and Winter Schools and Conferences held in the United States and Canada. Of one of these John Robarts, formerly of Toronto, nephew of Grace Robarts Ober and now a Hand of the Cause in Africa, writes: ..... With a little persuasion Harlan would begin to tell a story about 'Abdu'l-Bahá, a hush would settle on the gathering and all eyes and ears would be turned to him. Then I knew the conference had begun.
The Holy Spirit, with all its glory and joy, had descended upon us. Sometimes we wouldn't let him stop and he would go on and on telling us those beautiful stories, bringing 'Abdu'l-Bahá right to us. What times these were! I am sure I owe my love for 'Abdu'l-Bahá to dear Harlan."
In 1906, Harlan was one of the first American Baha to visit 'Abdu'l-Bahá, who was still confined in the Turkish prison city of 'Akka. After returning, Harlan gave a talk from the notes of which the following facts emerge: When the need arose to send American Baha to India to spread the teachings and show that the Baha Faith was accepted in the West, 'Abdu'l-Bahá inquired of Mirza Ab&1-Fadl who should be sent. The latter recommended Mr. looper Harris, whom he had taught in New York City. In due time a Tablet came to America from 'Abdu'l-Bahá asking that two teachers be sent to India, Mr. Hooper Harris to be one and a companion to be chosen to go with him. Dr. William Moore, brother of Mrs. Lua Moore Getsinger, was chosen.
When Dr. Moore suddenly died, Mrs. Getsinger suggested to Harlan Ober that he should go in her brother's place. Harlan was delighted at the prospect, and 'Abdu'l-Bahá approved the plan. Harlan's family, however, had not accepted the Bahá'í Faith and opposed his trip to India, with its dangers from plague, cholera and cobras, and Harlan did not have the means for financing such a journey. But money was borrowed by Mrs. Getsinger and on November 10, 1906
Hooper Harris and HarlanOber sailed from Hoboken, New Jersey, for Naples and 'Akka.
They arrived in 'Akka after dark. When 'Abdu'l-Bahá came to welcome them that evening, He told them He was giving a Feast for forty pilgrims from Persia who were leaving the next day, and He invited the two
Harlan Foster Obernewly-arrived pilgrims to the Feast. Harlan continues: "It was about ten-thirty in the evening. It impressed me because it was like the Last Supper by Leonardo da Vinci. 'Abdu'l-Bahá went around the long table, heaping high each plate.
Then when all were served He walked back and forth, the lights showing on His face and flowing robe, and gave a talk which He repeated for us the next morning at breakfast.
While He was seating us at the Feast, two young Persian men chanted poems and Tablets. The large room, the long table, the varied Oriental costumes, the wonderful faces of the believers, the spirit that was present as everyone turned to 'Abdu'l-Bahá etched an unforgettable picture on our hearts."
It was at this table that Harlan was introduced to, and seated next to,
Mirza ~aydar-'All.As time passed the two pilgrims from America grew anxious because nothing had been told them about their trip to India and what they were supposed to do.
Twice they spoke to the interpreter (Miss Laura Barney) and asked her to speak to 'Abdu'l-Bahá about
Page 869it. He replied that He would send for them later.
On the third day He asked them to come to His room.
He then said: "1 will now speak to you about India. In India people believe that God is like the sea and man is like a drop in the sea, or that God is like the warp and man is like the woof of this coat.
But the Bahá'ís believe that God is like the sun and man is like a mirror facing the sun." After this was translated to them, 'Abdu'l-Bahá began to repeat the statement.
Miss Barney said: " 'Abdu'l-Bahá, I have already told them."
Then He said: "Tell them again."Which she did. Then lie ended by saying: "Whenever difficult questions or problems come to you, turn your hearts to the heart of 'Abdu'1 -Baha and you will receive help."
This was all that 'Abdu'l-Bahá toM them about teaching in India but it was adequate. By following His instructions, every question was answered, and often the answerer was as astonished as the questioner. The Indian Baha were delighted, and on one occasion when Mr. Harris was speaking to members of the Arya-Sornaj they were astonished at the answers. These few words of 'Abdu'l-Bahá were like seeds coming into fruition whenever the hearts were turned to
Him.Later 'Abdu'l-Bahá told Harlan: "Serve the people, speak in the meetings, love them in reality not through politeness, embrace them as I have embraced you.
Even if you should never speak, great good will be accomplished."
Concerning this visit to India, 'Abdu'l-Bahá wrote in a Tablet to Harlan and Grace Ober dated July 11, 1916: "Truly I say Mr. Ober rendered a great service to the Kingdom of God and undertook a long and arduous trip to
India." The beloved Guardianwrote in God Passes By that this trip lasted "no less than seven months".
Harlan's second pilgrimage was in July 1920, when, with Grace, he visited 'Abdu'l-Bahá in Haifa.
They returned via Germany and England, where they had the privilege of meeting Shoghi Effendi, then a student at Oxford University.
In Germany, at the suggestion of 'Abdu'l-Bahá, Harlan and Grace went to Leipzig to speak on the Bahá'í Faith. At a public meeting at the Theosophical Society, two listeners became convinced of the truth of Bahá'u'lláh's Message: one was Dr. Hermann Grossmann, flow a Hand of the Cause; the other was Frau Lina Benke, who told her husband, (absent from the city when the meeting was held), of what she had learned. He later became the first European Bahá'í martyr.
Harlan's third pilgrimage to the Holy Land was made in 1956, to visit Shoghi Effendi. On this pilgrimage Harlan was accompanied by his second wife, Dr.
Elizabeth Kidder Ober. Sheand Harlan had been married in Beverly, Mass. on June 21, 1941. (Harlan had been widowed in 1938).
After their pilgrimage they went to South Africa as planned, and were able to carry out the wish of the beloved Guardian to help form the first all-African Local Spiritual
Assembly in Pretoria.They returned to the United States to settle their affairs and, in December 1956, settled in Pretoria as pioneers. At that time the Guardian spoke of Harlan as a champion of the Cause of God.
Harlan was appointed a member of the Auxiliaryof South and West Africa for two years. In November, 1957 he flew from South Africa to attend the funeral service of the beloved Guardian in London. On his way back he visited the friends in Douala, Cameroon, and Luanda,
Angola.John Robarts' letters tell of the spirit that animated Harlan's services: "Harlan wrote inspiring and most loving letters to the friends in his territory. He brought 'Abdu'l-Bahá close to us with his wonderful stories about Him. He had great knowledge, wisdom, lifelong experience in the Faith. He loved to answer questions and to help others to a better understanding of the Faith, its significance in the world, its history, its teachings, its believers, its administration. He was dedicated, devoted, living a life of service. His perception of the inner meanings of the teachings was keen and he could clarify them, often very vividly, so that others could perceive them.
He always had a ready, merry laugh. He visited the friends whenever possible.
He read and studied the teachings constantly and could relate them to whatever was the problem at hand. His approach in helping others to see
Page 870their problems in perspective was heartwarming. 1-Ic left one free, after looking squarely at various aspects, to think out a solution and make one's own decision."
Another friend writes: "Harlan never tired of trying to find common ground between the believers on which he could build unity... Harlan would be aglow with joy when he spoke about his association with the Master; so alert was his mind that he would speak of those experiences of nearly fifty years ago as if they were matters of just five years earlier."
At the end of a few days spent by Elizabeth and Harlan in Lourenco Marques,
Mozambique, a young Africanfriend said: "Tears wing their way across my heart at your going."
When Harlan passed away, on July 20, 1962, the Hands of the Cause in the Holy Land sent the following cable, befittingly summing up almost haifa-century of service to this Faith: "Deepest sympathy passing dear Harlan Ober, devoted, distinguished American believer both Heroic
Formative Ages Faith.Early global travels, membership Temple Unity Board and later National Assembly, historic services Africa pioneer Board member unforgettable. Assure loving prayers Shrine.
Hands-faith."He is buried in Zandfontein Cemetery, Pretoria, next to an African Location in a valley surrounded by lovely hills.
During a period of over thirty years Harlan received letters from Shoghi Effendi which guided not only his own services but also illumined the path of newly-formed administrative bodies, of committees and of individual Baha.
The first of these, dated February 14, 1924 read: ..... Just a word to assure you in person of my affection and esteem and constant prayers for your welfare and success in the service of our beloved Cause! May your beautiful spirit kindle many a receptive heart and may the radiance of such lives illumine all the continent of America.
I have great hopes in both of you and you may rest assured that our beloved Master is with you always."
"I am adding a few words in person in order to assure you of my great love for you, my deep-felt appreciation of your past and present services, and of my constant prayers for your spiritual advancement and success.
The Beloved, whose Causeyou are serving with distinction and exemplary fidelity, will no doubt continue to bless your high endeavors."
In October, 1937 after the passing of Alfred Lunt, Dr. Zia Bahá'u'lláh and Mrs. Mary Hanford Ford, "outstanding figures in the Cause in America," the Guardian, writing through his secretary, advised Harlan to ''remain in the United States and assist in the teaching work there. Your presence in America, he feels, is now absolutely necessary, as the friends can ill afford to lose the varied and rich experiences which they can draw through their close association with an old and outstanding teacher like yourself" Shoghi Effendi wrote to
Harlan on June 30, 1938:"Dear and prized coworker: The vigor, the zest and fidelity with which you are discharging your duties, in spite of the severe and crushing blow you have recently sustained, heighten my admiration for you and reinforce the ties of brotherly affection that knit our hearts together. I greatly value your observations, your accomplishments, your motives, your example and the hopes you cherish..
And on June 30, 1939:"Your letters are so illuminating and so reassuring in the spirit of selfless devotion, and of exemplary loyalty which they invariably breathe.
Your activities, strivings, vigilance, patience and accomplishments are invaluable assets for which I feel genuinely grateful. May the beloved, whose Cause you are furthering in so many ways and with such a noble spirit, cheer and sustain you always, and reward. you a thousandfold."
And on November 18, 1939:"You are often in my thoughts, in these days of anxiety, stress and turmoil, and your work, as a devoted, capable and zealous member of the National Spiritual Assembly I profoundly and increasingly value.
I will continue to pray for you from all my heart, and trust that YOUr highest aspirations in His service will be fully realized.
Your true and grateful brother, Shoghi."In October, 1941, after Harlan was not reelected to the National Spiritual Assembly, the beloved Guardian wrote in his postscript: "Now that you are relieved of national administrative responsibilities, I look forward to an intensification of your devoted and
Page 871highly appreciated efforts tIUSAYN USKIYLI in the teaching field 1875 � 1956 � a field in which the American believers can achieve, in these concluding years of the First Bahá'í At the time of the passing Century, their most brilliant andof ~Iusayn Usktili to the memorable victories." AbM Kingdom two messages were In this same letter the received from the beloved Guardian stated, through Guardian: his secretary: "Deplore loss ardent steadfast
"Shoghi Effendi entirely servant Faith. Fervently
approves of the manner supplicating progress in which you conducted soul Kingdom. His services your marriage and feels unforgettable."
you did entirely right.., "Grieve passing dear steadfast not having any church promoter Faith Usktjli.
ceremony or minister Reward great Kingdom.we associate with churches Ijusayn Uskhli, a faithful and other religious bodiesand dedicated Baha and the better, but we should pioneer, was wellknown not in any way identify for his steadfastness, ourselves with their doctrinessimple life, and his hospitality to and usages." friends and non-Bah&'is, In his letter of December whether in Tabriz, 'I�liq4b&d 30, 1945 Shoghi Effendi or China. He was born said: in Uski � a township in "I was very happy to hear AdhirbAyj~n, not far from Tabriz from you and to learn � in 1875, and passed away of your continued and in Shanghai, China, on highly valued activities February 25, 1956. His mortal in the service of our remains were laid to rest beloved Faith. You are, in the Shanghai Kiangwan I assure you, often in cemetery.
my thoughts and prayers, He heard of and accepted and I will continue to praythe Faith through a noble from the depths of my soul, Mirza ~aydar-'A1i, heart for the extension of the same town of Uskfi, of your labors to which at the age of eighteen.
I attach the utmost importance.He was born to a moderately Persevere in your valued well-to-do family, but in activities, and rest accepting the Faith had assured that the Beloved to pay the price of severe is well pleased with trials at their hands.
the long record of your They opposed him bitterly distinguished and meritoriousand persecuted him to services. the extent that, after After the launching of giving up all his inherited the World Crusade the possessions, he left his Guardian wrote to Harlan, native place for good.
through his secretary: He stayed for a while in "If by any chance it shouldTabriz, enjoying his newly-born seem economically sound life amidst the friends.
and feasible for you Soon after, lie attained to go to Pretoria, and the presence of 'Abdu'l-Bahá, assist in the establishmentand returned from this of an Assembly there, pilgrimage with fresh he feels this would be zeal; wherever he settled highly meritorious." he soon distinguished himself Accordingly Harlan and by his active service his wife Elizabeth went and devotion.
to Pretoria the following After marrying he moved year. In the Guardian's with his family to 'IshqThTh, last letter to them dated remaining there many years, and January 4, 1957 he said: serving as a member of "May the Beloved bless the Spiritual Assembly, your meritorious services,the IBahá'í School committee, aid you to overcome all the Mashriqu'l-Adhkar and obstacles, and enrich Welfare committees. One the record of your past of the joyous experiences achievements for the of those days in Turkistan, promotion of His Faith our father often used and the consolidation to relate, was the visit of its institutions." of a group of American ELIZABETH KIDDER OBER Baha in 1908 to the Mashriqu'l-Adhkar MATTHEW W. BULLOCK and the friends in '~~qAb6x1, BEATRICE ASHTON when father with some other friends went to Krasnovodsk, a Caspian seaport, to welcome them.
In 1914 Ijusayn Usktilitraveled to Shanghai, China, first with two Baha friends and later with his family.
He settled permanently inShanghai, except for an interruption of a few years, and remained there to the end of his life. During the first World War he was one of the mediums of intercourse through Shanghai, between the Eastern friends and the Holy Land.
Prior to the change of r4ime in China, there were resident Baha and visitors in Shanghai, chiefly Americans. Most of them, however, dispersed and left the country and Ijusayn Uskali was the only known Bahá'í to remain; he seif-sacrificingly kept the lamp of the Faith unwaveringly alight.
During the last years of his life the situation there, in regard to contact of Chinese citizens with foreigners, became difficult and open to suspicion on the part of the authorities.
In order to avoid misunderstanding, he wrote in one of his last letters, that all contact was nearly at a standstill. While he had many contacts in normal times, as the situation gradually changed, fewer and fewer people sought intercourse with him to avoid suspicion. He wrote that some of his contacts were more daring and still visited him once in a while; when one of those few also stopped coming Mr. Uskali, thinking that he might have fallen ill, decided to visit this man. When he did so, his friend tenderly explained that lately he, too, had fallen under suspicion and was subjected to an inquiry as to his relations with the foreigner and the reason for his visits.
It is surely significant that Ijusayn Usktili, in playing his part in the unfoldment of the Divine Plan for the redemption of mankind, passed away in China, the "land of his choice," which he so dearly loved. The memory of his dedication to the Cause and his tender affection for the people of China will remain.
'Abdu'l-Bahá honored Mr. UskOli with numerous Tablets, in one of which He wrote: "0 Namesake of the Best
Beloved!"May my soul be a sacrifice to your name. May many lives be sacrificed for your name. May the bird of love sing upon your home, and may the bright dawn break your dark nights.
These are because your name is famous, you are well esteemed, and you have achieved eternal happiness. You are under the shadow of the blessings of the Beauty of AbhA and the recipient of the bestowals of God. Be steadfast in servitude to the Greatest Name like this Servant so that your name may Ijusayn lJskali become great and respected also in the Kingdom of
Abh6Q'Ijusayn Uskhhi has many times been graciously mentioned in the beloved Guardian's loving messages.
One of these reads: "Please assure dear Mr. Uskhli that his devotion and his services are deeply appreciated and the Guardian attaches the greatest importance to his remaining in Shanghai. He strongly advises him, however, to be very discreet and to have as little as possible to do with the government authorities lest he jeopardize his position there as a Baha."
In another message, written by Arnatu'1-Bah~ Rfilflyyih Kli6num on the Guardian's behalf on July 1, 1955 and signed by him, are these lines:
"Dear Spiritual Brother:"Shoghi Effendi was very, very happy to hear from you after all these years, and to know that you are well, and still in Shanghai. He wants you to know that he admires your wonderful, selfless devotion to the Blessed Beauty, and the way you have remained in Shanghai, the land of your choice, through
Page 873all the changes the years have brought. He also greatly admires your devoted daughter and son-in-law. He hopes you will keep in good health, and that you will meet with success in your work, and assures you of his prayers....
"May the Almighty bless your highly meritorious efforts, guide and sustain you in your historic task, and enable you to enrich the record of your splendid services.
Your true brother,With what joy and radiant spirit ~Iusayn Uskflli must have ascended to the Kingdom Beyond on his release from the mortal cage in his eighty-first year, with such a blessed record of services to the Jloiy Threshold!
R. AND S. A. SULEIMANI1874 � 1 956 "Deeply grieved passing much loved greatly admired staunch ardent promoter Faith, Albert Windust, Herald Covenant, whose notable services Heroic Formative Ages Faith unforgettable.
Assure friends relatives fervently supplicating progress soul Kingdom.
Albert Robert Windustwas born on Chicago's west side neai Hull House on March 28, 1874. His parents were Thomas and Sarah
Sheffield Windust.His father was a printer, who, shortly after Albert was born, moved with his family to a section of Chicago known as Woodlawn. They were members of the
Episcopal Church.Mrs. Windust, a school teacher and a very active church worker, was the founder of the First Christ Church of Woodlawn (Episcopalian).
In his early years, Albert Windust was not physically strong and this may have accounted for the fact that he had very little formal schooling. He was tutored in his early years by his mother and entered a public school at the fourth grade level.
He ended his formal education in the sixth grade.Windust during his life attained a depth of knowledge and spiritual wisdom reached by very few.
At the age of fourteen Albert became an apprentice in the printing firm where his father worked.
The following NovemberHis interest in nature awakened a desire SHOGHI' to draw, and he became a pupil at Chicago's
Art Institute. Throughassociations made in the printing business, he illustrated stories of many authors, including
Opie Read and H. RiderHe learned of and became interested in the Baha Faith. Word of this came to the ears of the minister of the Methodist Church of which he was a member.
The sermon the following Sunday dealt with following false gods.
While the sermon thundered around his ears, Albert Windust heard the words of the Lord that had been said to Abraham: "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee." He left the church.
Thornton Chase, the first American believer,became instrumental in attracting a small group, among them Albert who, in 1897, became a Bahá'í and gave undeviating devotion to the Faith until the day of his death. He was unquestionably one of its strongest and most competent servants.
No activity that concerned the Cause in America but was strongly influenced by his devoted efforts.
In 1900 he married Lucy Roberts and they had three daughters, Sarah, Isabelle and Ethel.
The list of Albert Windust's achievements for the Bahá'í Faith is a long one.
He was a member of the first Spiritual Assembly (Chicago).
This body enjoyed the distinction of bearing the name of Bahá'u'lláh (House of Justice) and was so addressed by 'Abdu'l-Bahá in a series of Tablets, the first of which, before it was dispatched from the prison of 'Akka, had been engrossed by Mishkin-Qalam, the celebrated Persian penman, in all the known forms of Persian writing.
As a member of that first Assembly, Albert was active in carrying on correspondence with the Bahá'ís of the Orient which led to building the
IBahá'í House of WorshipThrough letters between the Bahá'ís of 'Ishqabad, Russia, and the "House of Spirituality" in Chicago, news was received concerning the erection of the House of Worship in 'I~liq&bdd.
This activity had been initiated by 'Abdu'l-Bahá and was a marvelous means of stimulating the work of the Cause in
America. Albert Windustwas a member of the committee which drafted the supplication to 'Abdu'l-Bahá asking permission to erect a
Bahá'í House of WorshipAlbert became the first publisher of the Writings of the Faith in America.
He printed booklets, early editions of prayers, and the Hidden Words of Bahá'u'lláh; in 1910 he founded and started printing the first Bahá'í monthly publication, Star of the West. In its early years this publication carried a Persian section.
The Star of the West was circulated in the Orient and thus served to bring the oriental and occidental IBah&is into close contact. He gathered and published the wellknown three volumes of Tablets of 'Abdu'l-Bahá from Tablets written to the Bahá'ís in North America. He also assisted Howard MacNntt in publishing the addresses of 'Abdu'l-Bahá delivered in the United States and Canada, in 1912, under the title Pronwiga lion of Universal Peace.
Albert also helped in the compilation and publication of the first five volumes of The Bahá'í World for the years 1926 to 1934.
In 1931 he made a pilgrimage to the Holy Land to visit the Shrines of Bahá'u'lláh and the 13Th and to see the Guardian of the Faith, Shoghi Effendi. He deemed it a privilege he was chosen by Shoghi Effendi to carry to the Holy Land the twenty original Tablets of the 11db reproduced in Shoghi Efl'endf's translation of The Dawn-Breakers, published in 1932.
Albert, from the moment he heard of the I3ahA'i Faith, was active in spreading it in America.
He was a deep student of the Writings, an able speaker, a profound teacher of the Laws and Ordinances.
His classes on the Covenant and Bahá'í Administration were most helpful both to newcomers and Bahá'ís of long association with the Faith. There was a freshness and vigor in his teaching; he radiated a love that reached the hearts. In his everyday life he demonstrated the power of the revealed
Word of Bahá'u'lláh.The inspiration of his faith and devotion has without doubt moved a great many souls into the orbit of the Faith of IBah&u'lhh. Here was a man who was truly a channel of a great spiritual force � it shone in his countenance, its radiance was felt by all who knew him and its influence spread to all with whom he came in contact.
PRITAM SINGEwill always occupy a unique position in the history of the Bahá'í Faith in the Indian subcontinent as the first member of the Sikh community of India to accept Bahá'u'lláh as the Promised One. After accepting the Faith he devoted his entire life to the promotion of the
Cause of Bahá'u'lláh. Avery great number of people of this country who have heard about the Faith did so through Professor Pritam Singh, for he traveled far and wide to the remotest corners of this country in its service.
Page 875was born on November 16, 1881, in the family of a judge in Sialkot City, now in West PAkistAn.
He studied in Amritsar, the holy city of Sikhs, and later on in Lahore he received his higher education in the University of Punjab. From 1905 to 1908 he was a teacher in the Achison College, Lahore.
It was during this period that he came in contact with Mirza Mabmfid Zarqani, a distinguished Bahá'í teacher and the compiler of the famous diary of 'Abdu'l-Bahá'í travels to Europe and America.
Later on in Bombay he met Mirza Mebram, and through the blessings of Bahá'u'lláh was won over to the Faith.
Meanwhile, in 1909 for his postgraduate studies, he went to Calcutta to receive his Master's Degree in Economics from that famous University. He became Reader of Economics in the University of Allahabad from 1917 to 1920. Up to 1927 he continued to be a professor in various universities, but his main interest was to teach the Faith of Bahá'u'lláh to his colleagues and students and to spend most of his time in promoting its interests. Therefore, he gave up his profession and served Bahá'u'lláh.
Professor Pritam SinghHis family was embarassed that he, with all his brilliant career and bright future, should leave not oniy his comfortable way of life, but also his hereditary religion. Therefore, they started to place Professor Pritam Singh under economic and other pressures. However, when their persuasions, flavored with the promise of a large fortune to be bequeathed to him by his father, failed, they even begged
Professor Pritam Singlito remain a Baha if he wanted to, but at least for the sake of the reputation of the family, to give up his public lectures and teaching tours. But the love of God was more precious to him than all the fortunes of the world.
His firmness in the Faith did not waver with all these threats and persuasions.
He asked his brothers to take care of all the wealth belonging to him and he, with freedom from all worldly attachments, engaged himself in the service of Bahá'u'lláh to his very last breath. On August 25, 1959 he died as a pioneer in Amritsar in the vicinity of the famous Golden Temple of Sikhs. He was buried as a Baha'i.
He was one of the earliest secretaries of the National Spiritual Assembly of the Baha of India and continued to be a member of the
Pritam SingliNational Assembly for a number of years. His contribution to the Administrative Order of Bahá'u'lláh in this land is as outstanding as his teaching work.
Professor Pritam Singhhas left a lasting impression in the pages of the history of the Formative Age of the Bahá'í Cause in the Indian subcontinent. He, almost singlehanded, established a Baha weekly, to be numbered among the first IBah&i periodicals of the world.
The name of this periodical was "The Baha'i." He was a distinguished writer.
Some of his articles have been printed separately after their publication in various Baha magazines, such as "The World Order," "Kaukab-e-Hind," "Payambar," etc. Being well-versed in Persian, he acted as a unique interpreter to famous Baha teachers of Ir&n, visiting India. He was also a companion of Mrs.
Keith Ransom-Kehier, MissMartha Root, Mr. Siegfried Schopflocher and others in their Indian tours.
Perhaps nobody else in this subcontinent has visited so many universities, colleges, clubs, societies, regional and national
Page 876conferences throughout the length and breadth of India, Burma, and
PAkistAn, as Professor PritamAs a token of the appreciation of the Baha of the country for his memorable services to the Cause of God, the National
Spiritual AssemblyOn hearing the news of his passing to the AbliA Kingdom, the Baha of the subcontinent held memorial meetings and prayed for the progress of this precious soul, who was lovingly called by them "Pritam
Kaka" (Uncle). TheHands of the Faith in the Holy Land communicated to the Baha of India the following cable expressing their sorrow over the loss of such a distinguished servant of Bahá'u'lláh: "Grieve loss outstanding
Indian believer PritarnSingh, distinguished teacher administrator Faith much loved praised by beloved Guardian.
His devoted, untiring services so long period so many fields unforgettable. Praying shrines rich reward
Kingdom."1866 � 1956 "Grieved news passing faithful, consecrated handmaid
'Abdu'l-Bahá. ConfidentThis cablegram attests the value of the teaching services performed by Louisa Mathew Gregory in the pioneering field of the Bahá'í Faith.
Born Louisa Mathew, on February 1, 1866 in southern England, she was raised in a large, comfortably wealthy family. Her parents were very advanced and liberal in their attitude toward education.
Louisa not only received the conventional education of a girl of that time, but was permitted to attend Cambridge University.
There she studied economics and languages, as well as voice culture.
She received her Certificate of Education in 1895, following which she spent several years in social work.
Possessing a beautiful lyric soprano voice, she left England to pursue her musical studies in Paris. It was here she learned of the
Bahá'í Faith. In ashort time, after she had become a deeply confirmed believer in the Teachings of Bahá'u'lláh, she was inflamed with a desire to visit 'Abdu'l-Bahá, who was at that time in Egypt. She wrote to Him, expressing her longing to see Him, and her happiness knew no bounds when she received permission to make the pilgrimage.
Time and again her carefully laid plans to travel to Egypt met with delays, but at last she set out to realize her fondest desire. From this moment her will was gently laid at the feet of
'Abdu'l-Bahá. HenceforthFrom America there came to Egypt a tall, dark, Negro Baha, his heart burning with love and an all-consuming desire to serve the Faith. He too had met with many delays in his attempt to reach the goal of his heart's desire, 'Abdu'l-Bahá.
Thus Louis GregoryLouisa had to return to Paris before sailing to America. Thus it was that she met 'Abdu'l-Bahá again in France, and came to America in 1912.
It was in America that one day 'Abdu'l-Bahá summoned
Louisa and Louis Gregoryto His presence. He asked Louisa if she liked Louis. She stammered, "Yes." lie further questioned her, "Do you love Louis ?"
She replied, "Yes, as a Baha friend." To Louis, 'Abdu'l-Bahá put the same questions and received similar answers.
Then 'Abdu'l-Baháplaced their SHOGRI" hands together and married them in
New York, on September27, 1912. This became a tangible evidence of the power of the Bahá'í Faith to wipe out the barrier of color in marriage, a symbol of the Will of God as expressed by 'Abdu'l-Bahá, and a living demonstration of the keynote of the unity of the races as sounded by Bahá'u'lláh.
Many were the cruel strictures which an unthinking and blindly prejudiced generation inflicted upon them. 'Abdu'l-Bahá was once informed by a visitor in Haifa that, "It is not easy for them to travel together, and sometimes they cannot go to the same hotel." The Master replied emphatically that at Haifa they would be received with open arms.
Page 877Throughout the many years of their marriage, whether together in the northern states or in Haiti, or separated as they followed their individual paths of service in the southern states and in Europe, these two radiant souls kept the underlying significance of their union forever in their hearts. In a letter of July 1, 1916, Louis wrote:
"My darling Wife:..... Received a long, interesting and beautiful letter from Mrs. Brittingham.
Reading this, I was most happy, as well as thankful to recall what was once told me by Mrs. True.
She says that 'Abdu'l-Bahá was asked by someone about our marriage and replied: 'Those two souls found each other.'
"How grateful we should be to God for His great bounty and protection!
This also explains some difficulties we have had, and how by divine favor, our lives grow more and more harmonious..."
In 1920, 'Abdu'l-Bahá wrote to Louisa: "0 thou revered wife of his honor, Gregory! Do thou consider what a bounty God hath bestowed upon thee in giving thee a husband like Mr. Gregory who is the essence of the love of God and is a symbol of guidance.
In addition to the many bounties bestowed upon her by 'Abdu'l-Bahá.
and Shoghi Effendi during the lifetime of her dear husband, she was destined to survive him and witness that the Guardian of the Faith had conferred upon him the highest rank possible: after his death he became the first Negro Hand of the Cause.
in 1927, when Louis was devoting every moment of his time to extensive teaching trips throughout the United States, Louisa turned her steps toward Central Europe and joined Marion Jack in Sofia, Bulgaria.
In April, 1928 with MarthaRoot, she attended the Esperanto Congress at Prague. It was in Sofia that Louisa used a technique of finding believers which has subsequently been used by Baha throughout the world. She gathered about her young students and business men, who were interested in learning French, Fnglish or Esperanto.
After her classes were firmly established, she selected those who were receptive to the Faith, and from these she formed a new class to study the Teachings of
Bahá'u'lláh.Summer, 1928 when the heat of the city became almost unbearable, Louisa wrote to Shoghi Effendi asking permission to return
Louisa Mathew Gregoryto the United States; she indicated in her letter that she would remain at her teaching post if he so desired.
So confident was she that the Guardian would grant her permission that she booked her passage.
But on the day before she was to leave, a letter came from Haifa saying that he wished her to remain in Sofia, and that he hoped there might be a strongly confirmed group of believers before she left. Tie wrote that he hoped Bulgaria would become illumined and illuminate all the Balkans.
Although Louisa had believed that the group could carry on without her, she cancelled her passage and made plans to be away only for the summer months.
She wrote to a friend, "I could not leave after such a message!"
Again she joined Martha Root, this time in Belgrade,
Yugoslavia. From Belgradeshe journeyed to Vienna to render much-appre-ciated assistance, later returning to Sofia, where she remained until sure the foundations of the Faith were secure.
In 1932, after attending the German Bahá'í Convention at Esslingen, Louisa returned to the States.
She and Louis then spent their summers at Eliot, Maine, near the Green Acre Bahá'í Summer School, and eventually
Page 878this became their permanentEDITH DE BONS & JOSEPH home. Here they welcomed DE BONS people of all races and 1878 � 19591871 � 1959 religious backgrounds, and furnished a unique inspiration to all who Dr. Joseph de Bons was came in contact with them. born in Switzerland on Louisa Gregory was shy July 31, 1871 where he and modest. She felt that later became very successful her contribution to the in his profession. Edith Bahá'í Faith was to be McKay de Eons had lived made through "living most of her youthful the life." Whether in years in Paris with her Europe or America, her widowed mother, Madame Marie-Louise teaching work was always McKay. Edith had studied with individuals or small groups.at the Conservatory in She wrote: Paris for several years and "I feel that our unimportanttook singing lessons.
selves can somehow achieve She began her singing more than we dream of, evencareer with Madame Marie by the fact of trying Roge of the Opera of Paris, our little best to lead and was also instructed by a Bahá'í life and our Massenet and Cavallo.
feeble efforts to give the I will quote from Edith Message, even without de Bons' own diary to being speakers in large describe her life as gatherings. ... We must a Baha: all do our best to proclaim "It was in 1900 that I the Cause to the extent became a Baha'i: of our capacity, and feel I was 21 years old. One the importance of this timeevening (it was Christmas) when the urgency is so I was invited to my godfather's home great." and on entering the salon There existed for Louisa I saw an angelic creature.
two great shining loves It was May Bolles, who which dominated her life later became May Maxwell, � her love for the Faith the mother of Rtil3iyyih KhAnum.
and her love for her A mysterious force drew husband. One could almost me to her and I said: say that they were synony-mous.'I believe that you have The life of Louisa Gregory something to tell me'.
is one which will continue 'Yes,' she said, 'I have for generations to inspire a message for you.' She others. She walked the then disclosed to me thorny pathway of life, this secret, which was serene in the knowledge the Bahá'í Faith.
that God had ordained "I saw her many times, for her that path and and she taught me the no other. Never did her feetmarvelous story of the deviate. She walked unhesitatingly throughFaith: the advent of the the bigotry and prejudice Bab, of Bahá'u'lláh, of which were freely strewn 'Abdu'l-Bahá whom she in her way. With consummate dignityhad gone to see in Haifa.
she became an example I accepted the Faith and of self-sacrifice and became the first believer radiant yielding to the in Paris. I always considered decree of God, living Mrs. Maxwell as my spiritual out the years of her mother.
long life far from the "Later, my mother, Madame comfort and security Marie-Louise McKay, also she knew as a girl in became a Baha'i, as did her English countryside my friends H. Dreyfus home, to stand hand in and his wife, Madame hand with the husband L. Dreyfus-Barney, Edith she felt was her "gift Sanderson, and others.
from God." Thus was formed the small The end of this earthly group, fervent and full life for Louisa of zeal, to whom one Mathew Gregory came on day 'Abdu'l-Bahá sent May 20, 1956. this message: She was laid to rest beside 'To the servants and Handmaids her husband of God in Paris: He is Louis, (see The Bahá'í God. 0 my dear Friends, World, Volume XII, all the peoples of the page 666) in Mount Pleasantworld seek the shade Cemetery, Eliot, of the fig tree which Maine. Jesus condemned, but Jo~ HILL EARL you are under the shade of the Tree of Life, in the Center of the Paradise of Guidance. How great is your favor in the Kingdom of God that such grace and such blessing have been vouchsafed to you! Know ye to appreciate them and arise to accomplish that which beseems such a condition. All men are asleep; you are awake.
All eyes are blind; yours areseeing. All ears are deaf; your hearing is clear. All tongues are mute; you are eloquent. All humanity is dead, and you are full of life, vigor and force through the benefits of the Holy Spirit. Render thanks unto God, and, according to His divine teachings, be merciful and benevolent to all. With all your soul and with all your heart, be kind to your fellowmen. My blessings and praise be upon each one of you.'
"Next year, 1901, I persuaded my mother to make a pilgrimage to Haifa, and after a short stop in Cairo, where we met other believers, we arrived in the Holy
Land."Several Bahá'ís were waiting for us at the port, and brought us to the house of Dr. and Mrs. Getsinger. It was evening, and we were to meet the Master at noon next day.
"After a restless night, we gathered in the dining room, when suddenly we heard a sonorous voice which we were never to forget, saying: 'Welcome, welcome!' All on our knees, we wept with joy and 'Abdu'l-Bahá received us with infinite kindness.
We then took place at the table and He, having broken the bread, served us with His heavenly snide.
"Those were two wonderful weeks. We would go each morning very early to the Master's house and He would teach us, answering our numerous questions, explaining the scriptures and many things we had ignored. There were always two or three interpreters for different languages.
After that, the Master would dictate His Tablets, often two or three at the same time, answering hundreds of letters which He received; then all of a sudden He would rise and go towards the door where a crowd was waiting for Him. He would then go to town, visiting the poor and the sick and healing them. I witnessed some of these miraculous healings.
"One day He invited us to come to Baha'i; another day on Mount Carmel to Elijah's cave. He walked ahead of us, with a light brisk step, turning round once in a while, to address some words to us.
"Sometimes the Masterwould ask me to sing in the evening on the terrace of the house, so that He could hear my voice from His own house. I sang 'Holy City' which Lie liked very much.
"How many lessons were learned! How Joseph and Edith de Bons many questions asked and answered. We were children in the Cause and needed to learn very much. It was in Haifa that I made the acquaintance of those admirable women � the sister of 'Abdu'l-Bahá, the Greatest Holy Leaf, and His wife, the Holy Mother.
Our Guardian was then an adorable little baby, so charming and intelligent.
The Master was always ready to give us an audience; sometimes He asked to be alone with us, and although we could not converse, they were heavenly moments.
"Then came the time to leave. to leave this Paradise.
But we took in our hearts so many precious things that our anguish was appeased.
I came back to Paris and we started again our meetings with the friends. A year later, my mother being very tired, we decided to go to Switzerland.
We chose Sion in the Canton of Valais, where the friends had a little pension.
It was there that I met him who later became my husband, Dr. Joseph de Bons.
"My husband belonged to a very Catholic family; his father was a judge.
He was a great mountaineer and made twice the ascent of Matterhorn with Whymper.
Very capable in his profession, he had the opportunity to treat at Zermatt the Sh6h of Persia, who decorated him. It was a Persian Bahá'í friend, member of the party of the Persian Embassy in Cairo, who solemnly handed to him the decoration.
"He was very fond of nature, especially offlowers. He had a deep faith, though detached from the Church. As soon as I gave him the Baha message, he accepted it with enthusiasm.
Two years after the birth of our daughter Mona, we both made a pilgrimage to the Holy Land to see the Master. This time it was in 'Akka that we found Him."
In a letter from Hotel Carmel, Haifa, Palestine, on February 5, 1906 my mother wrote: "Here I am again waiting impatiently for the blessed hour!.
A believer came to tell us that the Master was waitihg for us and we at once took a carriage for 'Akka. The carriage bounced on the cobblestones and stopped at a kind of fortress.
We got off and were met at the door by a believer who showed us into a large room placed at our disposal.
We rested a little while, and then I went to greet the family. Presently I heard the voice! Oh that voice, so well knoxvn, the memory of which had never left me! My feelings were stifling n.e... At last He was before me, speaking words of welcome. I threw myself at His feet and kissed His hands which he stretched out to me in His loving kindness. We passed to our room, where my husband was waiting. The Master came forward, while my husband prostrated himself and the Master embraced him with ineffable kindness; the emotion of the believers was indescribable. We passed to the table placed on a small balcony overhanging a kind of oriental verandah.
At the table were the Master, a believer, an Italian governess xvho taught the believers' children, and we two.
The Master introduced us to this lady who was a Catholic, saying that her heart was very pure and though she was of another religion, He considered her as one of us. For, said He, only forms change, but the basis of all religions is the same. We must love all religions and live in harmony and love with one another. The difference between the Baha Faith and other Faiths is that these last detest one another while the Baha Faith must love the Truth which is contained in all other beliefs. After these words the Master rose and retired.
"February 8th. This morning after breakfast, the Master came for a moment into our room. lie spoke of the tests which we would have to face in the Cause, saying: 'God will prove the believers in such a way that those who are not entirely sincere will not be able to stand the tests. A believer is like gold which is tested by fire; the more he is burnt, the more beautiful and pure he will become; but copper, passed though fire, becomes black and decomposes. The Cause is now like a tiny seed planted in the ground. It is invisible, but soon the seed xviii become a tree and its branches will overshadow the earth.
A believer is like a soldier who goes into the combat: the brave one will resist all day, but the fearful one will run away at the first shot.'
"Today the Master distributed alms to a number of poor at His door. Unfortunately, we were not permitted to see this moving sight, for, because of the government, we must not be seen in the street with Him.
"February 9th. Alas, today is the last day! � the end of this wonderful dream, for here, it seems that life ends and it is already the peace of heaven that begins.
"This morning I was permitted to come to the Master's room very early; the family and the servants gathered there for morning prayers.
The Master was sitting on the divan in the corner of the room, showing with kindness their place to each new arrival.
Being placed almost directly opposite Him, I dared surreptitiously to lift my eyes to His countenance. No words are able to render the beauty, the holy radiance of that unique Being. The eyes especially were extraordinary: flow penetrating and as piercing as steel, now of ineffable sweetness.
A lofty brow, deeply furrowed a brow of a thinker and a sage; the waving hair, almost entirely white, descending to the shoulders; a white beard, a thin ascetic face, a mobile and extremely sensitive mouth. Of medium height, the Master's deportment had an extraordinary, superhuman majesty which strikes all those who see Him for the first time. He usually passes suddenly from absolute immobility to the highest point of activity. His voice is strong and deep and carries a penetrating authority.
Five years ago I had never heard the Master laugh, though lie always smiled when His eyes met mine. But this year He laughed frequently, especially when talking to my husband and Mr. Woodcock. He was made very happy, it was said, by the news received: the Cause was making great progress.
Page 881"These unforgettable days over, we returned to Switzerland, but the Orient drew us irresistibly, and presently we decided to settle in Cairo. My husband established there his practice as dental surgeon, and I opened a school of singing. Those were happy years. My little daughter was with us and we associated a great deal with Baha. In Cairo we were surrounded by friends, and attended Bahá'í meetings every Friday.
Among others there were Abh'1-Fadl, Ahmad Yazdf, Mrs. Stannard, Miss Hiscox.
"The Master, 'Abdu'l-Bahá, passed through Alexandria in 1911 and we visited Him..
"When the war of 1914 broke out, we had to leave Cairo where there was no more work for us and the climate too trying for my daughter. We returned to Switzerland in 1916.
I wrote to the Master, telling Him of my discouragement at my failure. He answered among other things: Thou liast written concerning the errors and negligence of the Swiss people. Before long, thou wilt see that the Light of attraction will become efficacious in that region and finally that country will be illumined..
"And finally, here we are at the end of our lives.
My husband, bedridden and very sick, but more Baha than ever. Myself, unable to do the work I should like to do for the Faith. Nevertheless, we both cherish in our hearts the memory of the happy days when the Master wrote to us: '0 ye two lamps enlightened by the radiance of the love of God! Your letter has arrived and the contents understood. 'Abdu'l-Bahá has deep love for you and prays in your behalf that you be assisted in this life and in the Kingdom...'" In November, 1959 in the presence of several Bahá'í friends, a monument was inaugurated in memory of Joseph and Edith de I3ons. The monument is a great block of silver granite surmounted by a bronze eagle, and the eagle was given by the American Government to Edith de Bons' father, Colonel McKay, for services rendered during the War of Secession. Under the bronze eagle is a parchment roll on which are engraved the words of Bahá'u'lláh: "Verily we are from God and to Him we shall return."
This beautiful monument, situated on the shores of the Lake of Geneva where 'Abdu'i RaM once stayed, will remain as a witness of the fidelity of these two servants of God in the
Cause of Bahá'u'lláh.His father was at that time already a believer, as were other members of his family. His mother's family were believers in the time of the Bin.
In about 1895 the whole family migrated to 'I~qAMd in what was then Russian TurkistAn, and there ~i&u'116.h was very active in the Baha community, playing an important role on the committee responsible for the Baha schools.
Mr. A~harz6dih made his first pilgrimage to the Holy Land in 1903, where he spent several months in the presence of the Master, and in 1920 he was a pilgrim for the second time. It was on this occasion that he brought to Haifa the beautiful silk carpet which the Master personally laid in the
Inner Shrine of Bahá'u'lláh.This carpet had been specially woven for the Emir of Bokhara but on account of the Russian Revolution it could not be delivered.
DiA'u'lhh As~arz~dih bought it and brought it with great difficulty out of Russia and through India to the Holy Land. Some years later Shoghi Effendi, with ~i&s approval presented it to the Mother Temple of the West at Wilmette, where it now hangs in
Foundation Hall.After his second pilgrimage ~h went to live in London where he carried on business as a carpet merchant until he pioneered in the Ten-Year Crusade. He knew the beloved Guardian well, who loved and tins Led him greatly.
In 1921 at the time of the passing of 'Abdu'l-Bahá, Mr. Asgharz64ih had just received permission for a further pilgrimage and when he arrived in Haifa he was given by the Guardian the privileged task of making copies of the Master's Will and Testament, from the original document, to be sent to
Page 882pi&u'lhh Asg~arz~dih Persia, TurkistTh and other eastern communities.
A few years later he married an English lady and they had thee daughters. 9i~ was an active supporter of the London community and was a member of the
British National SpiritualCrusade commenced in 1953, he was eager to play his part and before the end of that year, though well over seventy years of age, he had left England and settled in Jersey, one of the Channel Islands.
There he worked actively to make the Faith known and made many friends for the Cause in the island.
He passed on, still at his post, after an illness of some length, in April 1956.
His tombstone records that he was a Bahá'í pioneer and a Knight of Bahá'u'lláh.
DOROTHY FERRABY1877 � 1956 "Grieved passing steadfast devoted indefatigable promoter Faith. Reward assured Kingdom. Praying progress soul.
Such was the passport of Beatrice Irwin to the Abh~ Kingdom, when, on March 20, 1956 in San Diego, California, she departed from this world. She was born July 16, 1877 in the Himalayan mountains in the family of a British national of Irish descent. The granddaughter of a distinguished surgeon, Sir John Hall, K.C.B., she was educated at Cheltenham College and at Oxford. She was a member of the
Illuminating Engineering Societiesof England and of America, a founder-member of the Electrical Association for Women, an inventor of color filter illumination which she installed at the Barcelona International Exposition and in such world-famous buildings as the Palais de Glace,
Paris; Shepheard'sFrancisco; and in hotels and expositions of many other countries.
She became a Bahahas written, "had come to Paris to study her profession... She had an unusual gift for color and for the use of light and shadow... To her, beauty was an expression of spirituality.
When 'Abdu'l-BaháBeatrice Irwin was often present." Many years later she recalled how she had been "privileged to meet Him daily.
and to marvel at the universality of His knowledge...
and the breadth and depth of His sympathy with the realities of existence."
In 1914 'Abdu'l-Bahárevealed for her one of His most important messages on war and peace.
A closing paragraph contains the theme which, above all others, was the guiding star of her life: "0 people? Hasten ye, hasten ye, perchance ye may become able to extinguish with the water of the newborn ideals of spiritual democracy and celestial freedom, this many-flamed, world-consuming fire, and through your heaven-inspired resolution you may usher in the golden era of international solidarity and world confederation."
Miss Irwin had endowment and training for a bright and versatile career. At one time she was an actress and played with Sir
Henry SHodun" IrvingShe was the author of two professional books, The New Science of Color and The Gates of Light; of a book of poems, The Pagan Trinity; and
Page 883of a collection of Baha poems and essays dedicated to 'Abdu'l-Bahá entitled Heralds c/Peace. Of her,
Richard Le Galliennewrote that she had the "right to a high place among living poets." All her life she was moved by the Master's wish "that you will continue to pour the pearls of your thought into poetry." Through her attainments she had access to many important platforms and leading personalities.
She spoke of the Faith to H.R.H. Feisal of Saudi
Arabia, President CardenasBurbank, Jan Masaryk, Mine. Chiang Kai-shek, and many others. In twelve countries of Europe, North Africa, the Middle East, and North and South America she spoke on the radio, gave public lectures, and arranged important book exhibits and exhibits of the model of the American Baha Temple. She played an active part in the Baha campaign during the first United Nations Conference in San Francisco in 1945.
"Inde-fatigable promoter" of the Faith she truly was!
About 1930 she visited the Guardian in Haifa.Here her talents were galvanized and focused, for the rest of her life, on one supreme end. Her best and most fruitful years came after sixty.
In four pioneer missions, at least two of which (Mexico and Tunis) were undertaken at the suggestion of the Guardian, she achieved historic services.
The first was her residence in Mexico, in 1937, when she broke the ground for the collective teaching under the first Seven-Year Plan, and widely scattered the seed for future harvests.
In 1941 � 42, Miss Irwinspent six months in Brazil under the auspices of the Pan-Pacific Press Association. She utilized every moment and every opportunity to advance the knowledge of the Faith.
In 1948 she again preceded a teaching plan; this time the Five-Year Plan of the Egyptian NSA. When she arrived in Tunis there were only seven Baha'is.
She became very active: weekly conferences in the Public Library were well attended by professional people, a broadcast was made, Feasts were reestablished, the Spiritual Assembly organized, and a short circuit of southern cities of Tunisia was made during her five-months' stay.
Miss Irwin was blessed to continue her pioneer services nearly to her life's end. She
Beatrice Irwinreturned to Spain in her mid-seventies, to the Island of Mallorca, in 1954.
Despite two accidents, and her health being far from what she demanded of it, she visited many parts of the Island. The most happy outcome of her journey was that Dona Carmen Nieto de Miguel, first Spanish believer of the Balearic Islands and wife of a famous Spanish painter,, in whose home Miss Irwin lived, became a Baha'i.
Bold advocate, intrepid herald, brave soldier of Bahá'u'lláh, her thoughts were centered on the unfoldment of the New Day. She was a woman emancipated from the Victorian society of her childhood. Adventurous and fearless, she traveled the wide world, was known in professional and artistic circles, might indeed have gone far had she bent her will and intellect to personal success. But she chose the way of sacrifice, to walk ahead of her time, to expend her personal powers in the service of Bahá'u'lláh.
Her life: was not easy. She knew loneliness, insecurity, frustration.
But this was not her true image. In the divinely inspired utterances of 'Abdu'1-
Page 884"...For the sake of the love of God thou art a wanderer and traveler over mountain and desert and art the wooer of the Heavenly Beloved.
Today thou livest in the city and at night thou passest on the plain and beyond the hills.
Thou hast no other aim save the diffusion of the fragrances of God and entertainest no other object except the enkindlernent of the fire of the love of God... Because thine intention is sincere and thy aim high it is certain that thou wilt become confirmed in the service of the Kingdom of God."
MARION IIOFMANwas one of seven sisters of the Schnabel family and was born in Boise, Idaho, February 9, 1879.
All seven sisters were educated in art and music, both in the United States and in Germany.
While still young, she became deaf. This affliction caused her to abandon her musical career and to devote herself entirely to art. Her husband, Madris Bedikian, a native of Armenia, was an ardent admirer of Abraham Lincoln and, in accordance with her husband's wishes, Mrs. Bedikian painted many portraits of Lincoln which were given as gifts to the mayors of various cities in New Jersey for the city halls.
In 1912 when 'Abdu'l-Bahá was in the United States He sometimes visited the oriental art shop of Mr. Bedikian in Montclair, New Jersey. There Mrs. ]3edikian had a memorable meeting with Him. 'Abdu'l-Bahá, with Whom she later corresponded, asked her to devote her art to the Faith, and this service was rendered gloriously and uninterruptedly to the very last day of her life.
At one time Mrs. Bedikian cared for as many as forty orphans in her own home. 'Abdu'l-Bahá at that time wrote to her: "None is more favored in the Abh~ Kingdom than thee for the work thou hast done for the children..
." It was this group of children� the name which she cherished and was lovingly known by for the rest of her life. Having had no children of her own, she adopted one son.
Auntie Victoria never missed an opportunity to give the Message. She had a very keen sense of humor. She detached herself from everything save God. Her only material possessions were a tiny typewriter and her art materials and the little black books containing names and addresses of Bahá'ís all over the world which she guarded with her life.
After the ascension of 'Abdu'l-Bahá in 1921, Shoghi Effendi directed her continuously in her work, guiding her as had 'Abdu'l-Bahá. In 1926 he wrote to the
National Spiritual Assemblyhave specially requested that indefatigable pioneer of the Cause of God, our well-beloved Bahá'í sister, Mrs. Victoria Bedikian, to concentrate for the present all the resources of her mind and heart upon this vast and vital undertaking. I have urged her to direct her energies to this lofty purpose, and by the aid of her most
Page 885valuable letters arouse both the East and the West to a fresh consciousness of the significance and urgency of the object you have set yourselves to achieve." (The erection of the Bahá'í Temple.)
In the early days of herVictoria wrote to the children of many lands, organizing children's Gardens of Fellowship, giving each "garden" the name of a flower.
The Guardian at that time told her that these gardens of fellowship would serve as seeds for future Baha communities. Auntie Victoria also inspired the editing and publishing of a little magazine at this time called "Children of the Kingdom," in which the various children's gardens all over the world were pictured and written about.
In 1927 Auntie Victoriaspent three months in Haifa with the family of 'Abdu'l-Bahá as guest of the Guardian, having traveled there with Mrs.
Keith Ransom-Kehier.Her meeting with 'Abdu'l-Bahá in the United States, and the Guardian and the Greatest Holy Leaf (sister of 'Abdu'l-Bahá) in Haifa, were the highlights of her life. Many were the times that these experiences were told with great fervor to the friends wherever she traveled.
After Mr. Bedikian's passing, Auntie Victoria made an extended trip, in 1945, from the east coast to the west coast and the south to the north of the United States, by Greyhound bus. She traveled four times around the entire country after she had reached the age of seventy years, visiting various groups and communities and encouraging them in their Baha activities.
In August 1952, she suffered a severe heart attack.
She was obliged to settle down and spent the last three years of her life in Atlanta, Georgia.
Auntie Victoria's inspirational letters with Bahá'í quotations and her own artistically spiritual drawings continued to go out to all parts of the world, to the very end of her earthly life which came on the evening of July 3, 1955.
On hearing of her passing,of the Bahá'í Faith, sent this cablegram to the secretary of the Spiritual Assembly of the Bahá'ís of Atlanta: "Praying progress soul indefatigable, wholly consecrated promoter of the Faith. Her services unforgettable.
Love."A beautiful funeral service was held in Atlanta for her on July 6, 1955 and her earthly remains were laid to rest in Greenwood Cemetery near where she had lived, The grave is on the side of a bill, facing the east as she had requested.
Memorial services were held for Auntie Victoi'ia on August 14, 1955 in many Bahá'í communities of India, P~kisiAn, Burma, Ceylon,
South Fast Asia, Indonesiaand Islands of the Indian Ocean, xvhere the loving influence of her letters had awakened many hearts.
Doms EBBERT1894 � 1959 Mr. Abbasally Butt, member of the Auxiliary Board of the Hands of the Cause in Asia and one of the stalwarts of the Cause in India, passed to the AbhA Kingdom on April 21, 1959 at Rangoon, Burma, where he had gone to help the Bahá'í friends in establishing the National Spiritual Assembly of the Bahá'ís of Burma.
The account of his unforgettable, untiring services and sacrifices will always adorn the pages of the history of the Faith from the closing phase of the Apostolic Age and the beginning of the Formative Age of Baha history.
When a youth, Mr. Butt fell seriously ill in Calcutta and was taken care of by a Baha friend in that city who served him till he regained his health.
In order to repay his debt to this friend Mr. Butt asked what he could do for him. The friend requested him to help translate
The Kitáb-i-Iqdn (BookThis was his first introduction to the Bahá'í Faith and the beginning of his career as an able translator of the Bahá'í Writings into Urdu. The Baha of India will always feel grateful towards Mr. Abbasally Butt who either directly enlightened them, or through his outstanding translations of Bahá'í literature, such as The Kitáb-i-Iqdn, Bahá'u'lláh and the New
Era, Some Answered Ones-tionsand a score of other books and booklets, increased their knowledge of their
Faith.Mr. Abbasally Butt was born at Ludhiana, Punjab, India, in 1894, in the family of a Kashmiri Muslim shawl merchant, He was a graduate in arts and also a bachelor of education.
Later on he qualified himself in the Persian language in the University of Punjab, His first job was that of headmastership of the Muslim High School at Rangoon from which he was expelled by the school authorities for his being an active Baha'i. Then he joined the St. Gabriel Mission High School, Rangoon, as a teacher of Persian.
From those early days his attachment to and love for the Bahá'ís of Burma took deep root in his heart and he always longed to breathe his last when he was in Burma with Bahá'í friends there.
Mr. Butt was fortunate in having received close and constant companionship of early believers in Burma who achieved historic accomplishments in that country. Along with the friends of famous Siyyid MuflapM Rtimi who, after his death, was numbered by our beloved Guardian among the Hands of the Cause, Mr. Butt was fortunate to be ainong those few who had the privilege of carrying the marble box, prepared in Burma at the instructions of the beloved Master, to enshrine the precious remains of the BTh on Mount Carmel.
In 1913 he was again called by the beloved Master, 'Abdu'l-Bahá, to the Holy Land. There he was engaged in translating Tablets of 'Abdu'l-Bahá to the Western friends and also translating their letters to the Master. However, when the first World War began, he was forced to leave Haifa and return to India to continue his meritorious services in various fields of activity.
His contribution to the Baha administrative activities is no less outstanding than his teaching and translation work.
For years he was the chairman or the secretary of the National Spiritual Asseinbly of the Ba1A'is of India,
PakistAn and Burma. Heto be appointed in India. This gave him still another opportunity to increase his wonderful services in spite of his ill health and weak physical constitution.
The Bahá'ís will always remember Mr. Abbasally Butt as an example of devotion and sincerity to the Faith of Bahá'u'lláh and for his manifold services in this subcontinent.
As a token of appreciation for his long service, the Hands of the Faith in the Holy Land cabled their decision to erect a befitting memorial on his grave in Rangoon,
Burma:"Deeply regret passing distinguished member Indian community, long standing, faithful, devoted servant
Bahá'u'lláh AbbasallyAssembly, Auxiliary Board, teaching field unforgettable.
Passing Rangoon crowns selfless labors Faith, Praying Shrines progress soul joyful reunion beloved
Guardian AbM Kingdom.1890 � 1957 "Grieved sudden loss dear husband, valued consecrated, bigh-minded promoter Bahá'í Faith. Record his deeply appreciated services, both America Asia unforgettable.
Reward great Kingdom.Anthony Yuen Seto was born in Hanapepe, Kauai, Territory of Hawaii, November 18, 1890. He was descended from a long-lived family, strong morally, physically and mentally. In childhood he attended the public schools in Hanapepe and Honolulu, Hawaii, and later in San Rafael, California.
In the year 1906, he went with his father to Detroit, Michigan, and there he entered
Cass Technical High School.After graduation, he decided to study engineering and entered the University of Michigan. After two years' study of engineering he changed to law and was graduated from the
Detroit College of Law. Hefirst practiced his profession in Honolulu, Hawaii, and later in the State of California. In 1950 he retired from his profession owing to a heart ailment.
In his profession he was well versed in immigration law, and many of his countrymen will remember him for his able handling of their cases.
He was kind, generous, patient, with capacity for sacrifice. He possessed quiet courage, a characteristic of the Chinese, as I came to know them in their land. Besides being an attorney, Anthony was a business man and made wise investments in real estate and advised his people along business lines.
Anthony's way of life was that of the pioneer.He was one of the first young men of Chinese ancestry to enter the legal profession and one of the first to practice law in the Territory of Hawaii. He was also one of the first Chinese attorneys to be admitted to practice law in the Supreme Court of the United States. He was the first and only Chinese believer in the Bahá'í Faith in the Hawaiian Islands, and until a few years ago the only Chinese Bahá'í in America.
In the autumn of the year 1916, Charles Mason Remey, distinguished architect, and one of the first Baha in America, went to Honolulu together with the late George Latimer, and remained for six months for the purpose of teaching the Baha Faith. Meetings were held weekly at the home of Dr. and Mrs. George J. Augur who were then residing in Japan and teaching the Faith in that land. These meetings were well attended.
Here were gathered the humble, the wellknown, artists, business and professional people.
In addition to the townspeople, many tourists came to learn of this new Faith. In 1916 Anthony and I accepted the Revelation of Bahá'u'lláh.
Inentered the first World War and Anthony's time and attention were taken up with his work at Schofield Barracks, Honolulu, where he was in training at the Reserve
Officers Training Camp.A group of devoted believers resided in Honolulu for a number of years, at whose homes the friends gathered for Bahá'í affairs. After we established a home our place was open for classes to study the Baha teachings, and for meetings of various kinds, including the holding of Feast Days, Anniversaries and Holy Days. From then on, Anthony served in many ways: He was elected chairman of the first Spiritual Assembly of the Baha of Honolulu and served for several years thereafter in that capacity. He spoke at meetings for the believers and at public ones. He also aided with the work for the children.
In Honolulu, where Anthonywas well known, he boldly proclaimed the Faith. Though him his business and professional associates, friends and others learned of this world religion.
The degree to which he was recognized not only as a lawyer but also as a devout follower of the Bahá'í Faith is recorded in the following tribute paid to him in a resolution by the members of the Bar of the Supreme Court, Territory of Hawaii, on October 15, 1957:
Page 888He was admitted to practice before this Court in 1916, and excepting for a period of two years when he served our Country in World War I, he carried on the legal profession in Honolulu very commendably until 1932, when he moved on to San Francisco, California, where he continued his legal career, retiring seven years before his decease on May 6, 1957, in Tokyo, Japan. A sincere disciple of the Bahá'í Faith, he taught, lectured, and practiced the ideals, precepts, and tenets thereof In the last few years of his life he devoted his full time to disseminating the teachings of that Faith in the Orient, particularly in Hong Kong A man of strong religious convictions, he was honest, forthright, and scrupulous to a fault.
For his hard work and conscientious efforts, he prospered in his business, and as a lawyer he was a credit to the profession.
"NOW, THEREFORE, BE IT RESOLVED by the members of the Bar of this Court, that out of respect to the memory of ANTHONY YUEN SETO, this memorial be spread upon the minutes of this Court, and that a copy thereof be forwarded to his widow and family."
In San Francisco, where we resided from 1932 through 1954, Anthony practiced law and engaged in real estate transactions.
At the same time, he served faithfully the Cause he loved. Here was a wider field for his activities.
He served from time to time as chairman of the Spiritual Assembly, spoke at meetings and gave talks at the Geyserville Summer School. He also assisted several Baha communities with their incorporation papers.
We returned to Honolulu for the summer and autumn of 1941. At that time the ilono-lulu Baha Community had set the date for the dedication of its newly constructed center. Anthony was one of the speakers on this important occasion.
He prepared a very scholarly paper on the Faith, with an interesting background telling of the contributions and sacrifices of the early missionaries in bringing the Christian Faith to the Hawaiian Islands.
In the summer of 1943, the work of the First Seven-Year Plan, launched in 1937, was nearing its close. There were places in Canada where Baha teachers were needed.
We volunteered and went to the Maritime Provinces.
We taught in Charlottetown,On this trip, Anthony's value as a pioneer became apparent. His genial manner made friends for him instantly.
He could with ease become acquainted with people.
In approaching editors, his friendliness won for us their help. These kindly Scotch editors printed every article presented to them without any change whatsoever.
With the launching of the Ten-Year Crusade in 1953, a plan designed to bring the Baha teachings to all parts of the globe, there caine the call for the followers of Bahá'u'lláh to go to near and distant parts of the world to teach the Faith. We planned to answer our beloved Guardian's wish. A year later, one of the places not yet open was the Crown
Colony of Hong Kong.On a clear, bright autumn day in 1954 we arrived there.
Again Anthony's value as a pioneer became evident.
In Hong Kong he met former classmates, clients and friends; to each one Anthony gave the teachings and told of his reason for being in Hong Kong.
Early in 1956, Anthonybecame ill with a return of heart trouble and steadily grew worse, until in September it became necessary for us to return to California. After five months' time, he improved in health and we returned to Hong Kong.
On our return he expressed a strong desire to attend the Conven-don to be held in Tokyo for the purpose of electing the first
Regional National Spiritual AssemblyHe was the only Chinese believer present at the convention, which fact he mentioned many times and deeply regretted.
All went well and he thoroughly enjoyed all aspects of the trip and the interesting sessions of the Convention, particularly the uplifting message of our beloved Guardian covering the progress of the Ten-Year
Crusade.His last day on earth was a happy one. A trip to the ancient and historic town of Kainakura where we beheld the colossal statue of the Buddha, built in the twelfth century, and a happy dinner hour with fellow believers closed the day and we were ready to depart for Hong Kong, our home.
Then the airline limousine that failed to arrive and a taxicab that came fifteen minutes late caused a delay of forty minutes in starting for the airport.
This delay shortened greatlyour time for clearing customs. The haste, anxiety and strain were too much for Anthony's weakened heart. On reaching the plane, he collapsed and died within a few minutes.
So ended, on May 6, 1957, his service to the Faith that he had embraced as a young man and had served faithfully for forty years of his life.
Interment took place in Yokohama at noon on May 8. Nine believers representing IrAn and the United States were present and they chanted and read prayers and verses from the Holy Utterances.
In the evening of the same day in an atmosphere of reverence, an impressive memorial service was held at the Baha Ha~iratu'1-Quds in Tokyo. Twenty-three believers representing Japan, Ir6n and the United States gathered to hear the revered Guardian's loving cablegram of sympathy and appreciation, and to listen to messages from relatives and from believers in different parts of the world. After selections from the Writings on life eternal were read, a r~surn6 of Anthony's lifework for the Faith was given.
Laid to rest in the beautiful cemetery of Yarnatemachi on the bluff in the city of Yokohama, he sleeps in a country he admired and loved � Japan, Land of the
Rising Sun.Today believers and friends from Yokohama, Tokyo and nearby places come to his grave and keep his memory alive by their frequent visits, floral gifts and loving prayers.
A letter from the Guardian, through his secretary, to the newly-elected
National Spiritual Assemblyof the Bahá'ís of North East Asia, gives a final tribute to the services of Anthony
Seto:"The work so faithfully carried on by the American and Persian pioneers, has born its first fruit.
The long and loyal services of dear Agnes Alexander, who so faithfully carried out the beloved Master's wishes and served the spiritual interests of Japan for decades, has been richly crowned.
Even the death of the devoted pioneer, Mr. Anthony Seto, has added a blessing to the work in that region, for he served in spite of failing health and remained at his post to be laid to rest in a distant land, his very dust testifying to the greatness of the love and nature of the ideals Bahá'u'lláh has inspired in His servants."
MAMIE L. SETOImmediately upon hearing of the death of Edith Sanderson, Shoghi Effendi, the Guardian of the Baha Faith, sent this telegram to the Spiritual Assembly of Paris:
"Deeply grieved. Deploreloss staunch, courageous, tireless promoter Faith, Edith Sanderson, greatly beloved 'Abdu'l-Bahá. Long record historic services covering heroic, formative age Faith imperishable, reward AbhA Kingdom great, assured. Urge believers centers France hold memorial gathering, extol exemplary spirit, emulate noble example. Exert utmost burial Paris execution Bahá'í laws."
Edith Sanderson, one of the first pioneers of the Baha Faith in France, taught by that distinguished Baha, May Bolles Maxwell, has finished her life on earth; but the Guardian assures us of her entrance into the Abh~ Kingdom. Even in the sadness of separation, we must rejoice in her attainment to a higher state of being.
Her life among us was long and beneficent. An American, she passed her earliest years with her family in Sacramento, capital of California, where her father was Chief Justice of the Supreme Court of that State.
After his death, Mrs. Sanderson took her four daughters to Europe to finish their education.
They settled in Paris, where the eldest, Sybil Sanderson, became one of the great opera singers of the end of the nineteenth century. The composer Massenet dedicated to her several operas, in which she created the roles composed for her.
In 1901, the youngest sister, Edith, became a Bahá'í and went several times to the Holy Land, where she lived with the family of 'Abdu'l-Bahá.
These visits were the happiest periods of her life. When 'Abdu'l-Bahá came to Paris in 1912, she had the joy and honor of receiving Him in the home of her mother on Avenue
Malakoff.During the two world wars, Edith Sanderson did everything in her power to preserve in France the flame of the Bahá'í Faith. Her study of the teachings of the Bib, of Bahá'u'lláh and of 'Abdu'l-Bahá was continuous and profound, and with her growing knowledge of Persian she achieved an ever more direct comprehension of Their Writings. Although fragile in appearance, she had rare willpower
Page 890One of the earliest Baha and fidelity, and she in Germany, Annemarie displayed a courage almost Schweizer was affectionately known heroic in spreading the as "Tante Mariele" to Bahá'í Faith in a country many Baha throughout where it found little the world, as well as response. in Germany. She and her From the time of her conversionhusband, Friedrich Schweizer had to the end of her life, the great privilege of she gathered in her home becoming Bahá'ís before seekers of the truth. World War I. She followed She kept well-informed the path of Bahá'u'lláh of the current writers with great enthusiasm, of our epoch, such as and taught indefatigably Lecomte du Noily, Father in women's clubs and associations Teilliard du Chardin, and wherever there was and Simone Weill, and an opportunity to do so. consequently had contact with In the years 1911 and writers or groups who 1913, in Paris, Stuttgart were interested in social and Esslingen, Frau Schweizer several and spiritual questions. times met 'Abdu'l-Bahá, She was a force in these who honored her by staying uncertain times, a hope in her home in Stuttgart-Zuffenhausen, in hours of desolation; Friesenstrasse 26. Since she gave to the point that time this home has of exhaustion of her been a center of activity among time and her means. the Bahá'ís in Germany.
Like 'Abdu'l-Bahá, she From here communications loved nature: went out to the whole flowers, trees, the sea, world. To this home came the beauty of clouds. She letters from Bahá'ís lived in a rarified atmosphere.of all countries. Friends Her many ordeals could visiting Stuttgart found their not efface the charm way to this home. One of her countenance. could almost say, "Who Let us give homage by did not know Annemarie our deeds to her whom Scliweizer? Who has not we loved, who knew how already heard of her to live as a true Christian2" and a true Baha'i. Frau Schweizer taught L. D. BARNEY the Baha Faith in its early years in Germany; 'Abdu'l-Bahá greatly appreciated her efforts. After His passing she held fast to His Will and Testament; all doubts which arose in those years rebounded from her as from steel.
She became one of the mothers of the German Baha community and a light in the European mother-connunity of Stuttgart.
In the spring of 1934 she was privileged to visit the Guardian of the Bahá'í Faith in Haifa. She returned with new impetus to activate the teaching efforts.
During the prohibition of the Faith under Hitler she was taken by the Gestapo, was tried before a court and sentenced. After 1945 she was again teaching the Faith, and undertook trips to visit old friends and to contact and win new ones. Whenever there was a meeting in the German Baha community � teaching conferences, summer schools, regional, national and intercontinental conferences � she was present.
She was vivacious, generous and friendly to the last hour of her earthly life.
As she had always wished, death came to her among the friends at the Summer School in Esslingen, on August 23, 1957 in her
Page 891seventy-third year. A sudden heart attack took her from our midst. Although in the spring she had for days hovered between life and death, she still spared no effort to help the friends and strengthen them in the teachings. Annemarie Schweizer is immortal in German Bahá'í history.
Her home she gave in her will to th& National Spiritual Assembly of the Baha of Germany.
When the Guardian was informed of her passing, he sent the following cablegram: "Grieve passing distinguished handmaid Center Covenant much loved deeply admired Annemarie Schweizer. Record notable services closing years Heroic, three decades
Formative Ages IBah&i1896 � 1 954 "Grieve passing distinguished handmaid Center Covenant reward great Kingdom praying progress soul example she set worthy emulation spiritual sisters Persia," is the text of Shoghi Fifendi's telegram concerning the departed soul of Mrs. Zarrintaj
Afnikhtih.She passed away in Dar-es-Salaam, Tanganyika, where she left a brilliant name and set a high example in the fulfilment of the wishes of the beloved Guardian. She was given the gift of being one of the pioneers of the early stage of our spiritual
Ten-Year Crusade to Africa.With a weak body attacked by grave illness (cancer of the throat) and an exalted spirit inspired and blessed by the Blessed Beauty she rose and won the victory in the service of our beloved Faith.
She was a granddaughter of Razal-Rooh who was one of the renowned souls who served the Faith.
Her father was Colonel Jiadi Kh~n, a high-ranking chemist in the Persian army. She married Dr. Youness Afrfikhtih who was the personal secretary and interpreter of the Beloved Master for nine years in Haifa. She was well educated and received her diploma in midwifery from the American Hospital in Tihr~n. She took an active part in different Bahá'í committee work in TihrAn and accompanied her husband in some of his teaching campaigns. She left two daughters who, with their families, are pioneering in East
Africa.In spite of being in bed all the time, Mrs. Afrfikhtih was crowned with an historic service in Dar-es-Salaarn. For example, on her request and encouragement the Spiritual Assembly applied to the government for a plot of land for a Baha cemetery and thus could receive the precious appreciation of the beloved Guardian for being the first community in the Ten-Year Crusade to secure a Bahá'í cemetery in Central and East Africa.
Her funeral set for the first time before nonBahá'í onlookers was an example of racial and religious unity of people of different backgrounds.
A few months later one of the Baha pilgrims returning from Haifa brought a bottle of attar-of-rose which Shoghi Effendi had specially sent for the grave of this dear pioneer. In accordance with his wish its precious contents were sprinkled on her tomb as a symbol to all the friends of how much the beloved Guardian had appreciated her spirit and services.
DR. K. M. Fozdar DR. K. M. FOZDAR 1898 � 1958 On the night of April 26, 1958, Dr. K. M. Fozdar, a Knight of Bahá'u'lláh, and the first Indian Parsi to accept the Bahá'í Faith passed away in Singapore suddenly, while talking with his wife Shirin.
Dr. Fozdar had accepted the Faith to which his wife belonged, soon after his marriage in 1925.
Ever since then he had been devoted to it, and served it conscientiously. Within three years of his marriage he was employed as Medical Officer in the State Railways, which entitled him and his family to certain concessions in railway travel in different parts of the country. This opportunity he availed of for his wife, and sent her freely to all parts of India to teach the Cause. He stayed behind to look after his work and his children. The Cause in India has been linked in many cities with the name Fozdar.
His acceptance of the Faith antagonized his mother and other relations, and he was persecuted by them for some years; but he remained undisturbed.
When the Parsi priests attacked the Cause in the press he countered them by logical replies and tried to preach the Cause among his Parsi friends.
His first spiritual child was Mr. Ormsby Mollier, son of a high priest of the Parsis, and his schoolmate.
Later another Indianhand was Mr. Mani Melita, the son of millionaire Sit Horni Melita. Dr. Fozdar studied other religions and preached the Cause among Hindus, Muslims,
Christians and Buddhists.In 1935 on his return from Europe Dr. Fozdar visited the Holy Land.
While on the boat, he taught the Cause to some German Jews who were visiting Palestine. They were so impressed that they also visited the beloved Guardian.
The Guardian was very happy with him and assured Mrs. Fozdar that Dr. Fozdar was protected by God.
This pilgrimage strengthened him further in the Faith, and on his return he advised friends to go and meet the beloved Guardian as "he gives new spiritual sustenance."
When the National SpiritualAssembly of India started its seven-year plan, Dr. Fozdar volunteered to settle in virgin territories and succeeded in establishing groups and assemblies.
Page 893In obedience to the call of the beloved Guardian for pioneers to southeast Asia, Dr. Fozdar resigned his government post in the railway, four years before the period of retirement, and went to Singapore.
A complete stranger to that city he established himself as a medical practitioner.
He gave the Message to the 6lite, to his patients who came from all walks of life, and to humble folk. lie kept his home open for all who wished to know about the Cause and would discuss with inquirers until midnight.
To guide souls to the Faith had become second nature and he was very often misunderstood and called a fanatic. The beloved Guardian at that time wrote to him through his secretary, "Your departure for Singapore and safe arrival there brought him great joy and he has high hopes for the success of your teaching work, particularly since receiving the article, published in the press there, which you recently sent him. The devotion with which you, your dear wife, and now your son and daughter-in-law serve the Cause of God is truly exemplary and cannot but attract the blessings of Bahá'u'lláh and His confirmations. Your heart must rejoice that God has so blessed you and favored you."
Dr. Fozdar was blessed with five children: three sons and two daughters, all Baha'is. He trained his children to be devoted to the Cause and encouraged them to play great rOles in the field of teaching and pioneering; and he gave them all a very good education.
In order to prove to the people that Baha practise service to humanity, Dr. and Mrs. Fozdar started a free school in Singapore where 300 underprivileged women were taught to read and write. The people of Singapore were impressed by this spirit of sacrifice, and other organizations and individuals later followed suit and many more such free classes for poor women were started. The Cause became better known and in 1952, two years after his pioneering to Singapore, the first Spiritual Assembly was formed.
In 1953, Dr. Fozdar attended the IntercontinentalWhen the appeal for pioneers was made for virgin territories, he volunteered to go to Andarnan Islands; this pleased the beloved Guardian, and he received the title of Knight of Bahá'u'lláh.
After four months' stay he succeeded in confirming four Baha, but had to return to Singapore as the authorities on that island would not prolong his stay.
On his return to Malaya, Dr. Fozdar settled down in a virgin territory and within a year succeeded in forming three new Assemblies. His spiritual children settled in virgin territories and the Cause spread rapidly.
At a time when he was actively preparing to receive the guests to the Convention which was to be held in Singapore two days later, he was suddenly, but peacefully, called away to be the guest of God.
The name of Fozdar in Singapore and Malaya is a household word and is linked with the Baha Faith, which in Malaya represents a progressive movement for hu-inanity towards spirituality, morality, amity and unity.
Dr. Fozdar was sixty years old when he died in active service of Bahá'u'lláh.
MULLA AIJMAD AL-MALLAUwas a steadfast believer "kindled with the love of God" who had raised the banner of IBah&u'llTh for almost half a century in Mosul, the largest city of northern 'bAq. He was aware of the mysteries of the Bible, the Qur'an and the Baha Scriptures.
He had taught the Faith to most of the Baha residing in Mosul; his explanations of the divine Scriptures had attracted the hearts of the people.
He accepted the Faith about 1895 through Mirza 'Au Zayn'1-'Abidfn K~shAni, who had been banished from BagfidAd to Mosul with many Persian believers soon after Bali6u'-ihit's banishment to Istanbul.
Mirza 'Ali was living in a room in the same inn known as Kh6n El Mufti in Sarai market, where MulIA Ahmad used to work as an ophthalmologist.
When Mu1I~ Al2mad embraced the Cause his family turned him out of his house and he was summoned before the Mufti (i.e.,
Head Priest of IslAm)to answer questions regarding the accusation of embracing a new religion. Mulla Alimad defended the new Revelation with such power and
Page 894ability that the clergymen were astounded, as was the entire audience.
Mulltt Ahmad dedicated his whole life to the sacred task of teaching the Faith. Completely dedicating his time to it, he led a long life of celibacy and detachment.
In 1928 Mulh Abmad, in collaboration with the new believers, established the first IBah&i Center in Mosul, to the bitter dissatisfaction of its fanatical population; armed with different weapons and tools of butchers, carpenters and blacksmiths, they marched on the Bahá'í Center and attacked and beat down MullA AI2mad mercilessly.
MuIlA Abmad defended the Faith through writing excellent articles which he sent to Muslim periodicals in Mosul and BagfidAd which had continually attacked the Faith.
On June 22, 1939 the police raided MuIIA Abmad's house, gathered the Bahá'í books they found there, put the lot into a sack and obliged the aged Mu11~ Abmad to carry this heavy load on his back to the carriage which took them to the custody of the Court Martial. He was detained for a fortnight with two young Baha Hdshim
Rushdf and Sharif 'Aziz.During the long process of the trial Mulh Ahmad courageously defended the Faith and proved the
Lordship of Bahá'u'lláhThe two young men testified that it was Mu11~ Abmad who converted them to the Bahá'í Faith, which they wholeheartedly embraced now. At last the court found them innocent and not guilty of any crime, and released them, declaring that there was not a single reason that Baha in Mosul and in another town, Bahá'u'lláh, should be regarded as communists.
In a special message from the beloved Guardian to the 'IrAq National Assembly he glorified the courage the believers of Mosul and Bahá'u'lláh displayed during the trial and persecutions they suffered. In 1939 MuIlA Abmad received a cablegram from the Guardian expressing appreciation of his merits and beseeching for Win heavenly blessings.
In March, 1940 the Guardian mentioned the name of MulIA Aljmad before some 'IrAqi pilgrims as being kindled with the love of God and corresponding to the believers of America.
MullA Abmad saved every penny he gained to support the Baha funds at home and abroad. He was a salt-seller by profession and remained healthy and sound until the last moment of his life.
Two months before his death he suffered pleurisy.He did not wish to die in Mosul where the enemies would stone his funeral. He expressed his desire to spend the remaining few days of his life among the Bahá'ís of Kirkuk, a neighboring city. He actually spent ten days among the friends in Kirkuk and passed away peacefully on October 15, 1957. On October 31 the following telegram was received, which was really the last fragrance the Bahá'ís of 'Ir&q had the privilege to receive from Shoghi Effendi: "Deep sorrow passing distinguished promoter Faith Mulh Ahmad his services richly rewarded praying progress soul
Kingdom."1886 � 1954 Among the distinguished members of the IBah&i Faith in its early days in America appears the name of Dr. Alain LeRoy
Locke, noted Americanin Philadelphia, where he received his elementary and high school� education.
At the age of eighteen he entered the Philadelphia School of Pedagogy, and on graduation three years later he enrolled at Harvard College from which he graduated in 1907 with honors in Philosophy and English. In recognition of his outstanding ability and achievement, this same college, in 1918, honored Dr. Locke with a Doctor of Philosophy degree.
In 1918 Dr. Locke was awarded a Rhodes Scholarship which entitled him to three years at Oxford.
This was followed by a year of specialization in philosophy at the
University of Berlin.Following his return home to America, Dr. Locke spent six months in the Southern States where, for the first time in his life, he came actually face to face with the race problem. From then until his death on June 9, 1954, all the while teaching philosophy at Howard University, Dr. Locke devoted his literary and avocational interests to the analysis, interpretation and recognition of the cultural achievements of the Negro and his relations with other races.
In the early 1920's Dr. Locke came into contact with the Bahá'í Faith in Washington, D.C. He immediately recognized and accepted its teachings as the only true solution to the problems arising from prejudice among men. This belief was reflected in his public appearances and in his writings wherein he continually pointed out that the rapid adivance of the Negro was not a social and economic encroachment, which the prejudice of the whites fought to hold in check, but that it was part of the common advancement of all mankind, lifting the level of civilization as a whole.
During one of his travels abroad, Dr. Locke had the rare privilege of visiting Shoghi Effendi, the Guardian of the Baha Faith, and the Sacred Shrines of the Bib, Bahá'u'lláh and 'Abdu'l-Bahá His experiences at this spiritual center are recorded in his article, "Impressions of Haifa," which was published in Volume III of The Bahá'í World.
A further statement of his conviction of the truth and power of the Bahá'í Faith appears in Volume V, under the title, "The Orientation of Hope."
Dr. Locke's books and poems on racial problems are numerous, perhaps the best known being The
Negro in America, The1948, in spite of failing health, until his death, he was a valued and active member of the Book Committee of The Key Reporter, the official quarterly of Phi Beta Kappa of which he was a member. At his death he held the title of Professor of Philosophy-Emeritus at Howard University, Washington, D.C.
CHARLOTTE LINFOOTF. ST. GEORGE SPENDLOVE 1897 � 1962 George Spendlove combined in his life and work the deeply spiritual and the brilliantly intellectual, and became distinguished and much beloved not only among the Baha but among his professional colleagues, as well.
His chosen profession was the world of art and archeology, in which he made a name for himself in America, Canada, Europe and Asia. The Foreword to his first book, The
Page 896Face of Early Canada, contains the following tribute, written by Lorne Pierce, editor of The Ryerson Press, publisher of the book: "Both in what Mr. Spendlove writes and in the things he collects can be discerned the qualities of his character � his restless curiosity, his integrity, his dislike of all pretence. His thinking is warmed by deep emotional and spiritual attitudes.
Aided by a phenomenal and photographic memory, by a vast capacity for patient and prolonged concentration, his uncanny instinct enables him to tell the good from the bad and the real from the shoddy. A specialist of specialists, with an almost fanatical love of the minutiae of evidence in his highly specialized world, he remains delightfully human because of his interest in people, and also because of his saving grace of humor. This rich vein of humor is perhaps the best clue to his own personality. Certainly it is a clue to his vast interest in everything human in our history, in everything that in any way touches .......
George Spendlove was born in Montreal, Canada, April 23, 1897; his family was well known in that city. He was educated privately by tutors; he showed particular interest in art history, and early acquired tastes which were to influence his future career. At 19 he enlisted for the war and served in Europe, suffering severe concussion which injured the nerves of his ears.
The deafness which resulted was to plague him all his life. He returned to Montreal in 1919 but was unable to work for two years. It was during the latter part of this period that he became interested in the Teachings of Bahá'u'lláh through reading a book on comparative religion.
Abdu'l-Bahá Rfl~iyyihKh6num, wife of the Guardian of the Baha Faith and the former Mary Maxwell of Montreal, has written concerning this period of George's life: "I remember George coming to the meetings in our home when I was a child.
It was after the first World War... tIe gradually accepted the Cause and was a devoted friend of my mother and of me as I grew up... George Spendlove was always a fascinating person. He had a most charming and individual mind; he was also a thinker and a man of great culture.
To talk to him was always a treat for me, whether as a child, or here when he came on his pilgrimage, or in Toronto where I last saw him.
He introduced me to many books and many thoughts and influenced my mind.
I am not speaking of him as a Baha, but as a human being... the man whose heart was healed, after the terrible experiences of war, by the teachings of Bahá'u'lláh, and who became His devoted follower..
Many will remember George's telling that when he first began studying the Bahá'í Faith he got himself a large notebook in which to jot down, as a good scientific researcher, any question he felt could not be answered satisfactorily in the Teachings. After thirty years he referred again to this book, at Green Acre, and told that there was not a single entry in it! Again, several years later, he was asked about the notebook. He admitted there was still no entry.
George became a vital part of the Green Acre Baha Summer School, in Eliot, Maine. During his summer vacations he taught courses which opened to many the depth and beauty of the Baha Teachings. It was at Green Acre that he met Dorothy G. Spurr of Sparkill, New York, and they were married in 1929. Their son David was born in 1933, and their daughter Dorothy Grace in 1936.
After being in business as a dealer in fine arts for several years he sold out and spent the year 1932 � 1933 travelling in Palestine, India and the Far East.
It was during this year that George made his first of two pilgrimages to Haifa. He visited not only museums and art collections, but many Baha groups and conmmnities. Shoghi Effendi wrote to him
May 8, 1933:"... I cannot refrain from acknowledging receipt of your welcome letter and from adding a few words in person as a token of my lively appreciation of your devoted and notable services to the Cause. I cherish happy recollections of your short pilgrimage, and trust the day may not be distant when you can make a longer visit to the holy shrines.
May the Almighty keep and bless you, sustain and protect you, and assist you to achieve your heart's desire."
The year following his return from this trip George went to London to take a two-year course in Chinese archeology at the Courtauld Institute of the University of London. On completion of this course he was given the Academic PostGraduate
Diploma in ArcheF. St. George Spendlove ology. He was, moreover, recommended to assist the Royal Academy in preparing a catalogue of the great International
Exhibition of Chinesehad prepared himself for working with Chinese art by teaching himself to read the printed language.
He was appointed official lecturer for the Exhibition, as well as its assistant secretary and the editor of its catalogue.
Shoghi Effendi wrote to him, July 26, 1936 through his secretary: "While he feels truly rejoiced over the news of the successful completion of your academic work at London, he cannot but deplore the fact that you have left England, as your presence in that country was of an immense benefit to the English Baha Community, particularly now that the Administration is making a steady headway...
In his postscript Shoghi Effendi wrote: "Dearly beloved coworker: I wish to assure you in person of the deep debt of gratitude that I feel I owe you in view of your historic services to the Faith. You have upheld the principles of our Faith, spiritual � as well as administrative, and with exemplary loyalty, courage and wisdon~.
I will, from the depths of my heart, supplicate for you the Master's richest blessings. Persevere in your high endeavors."
After George's death, David Hofman wrote from London concerning these services: "He was one of the first Baha'is, in the Maxwell home in 1933, whom I met and I was always running into him after that.
He introduced me to the British community when I caine home... He played a very great part in establishing the British N.S.A. on a firm foundation and beginning the Administrative Order here."
In November, 1936, George returned to Canada to join the staff of the Royal Ontario Museum in Toronto, in charge of the Japanese and Fast Indian Collections.
After several years he became curator of theand was appointed special lecturer in the department of art and archeology of the University of Toronto, corresponding to the rank of associate professor.
The wide extent of his knowledge and of his interests is shown in the varied subjects of his lectures, given at art galleries, art museums and schools, in Chicago, Boston, Kansas City, Milwaukee, and
Williamsburg (Virginia)in the United States, besides Montreal and Toronto.
When asked for a copy of one of his lectures by a friend unable to attend it, his reply was, "I have it all in my head." This was true, whether the subject was Chinese art, his first love, or European furniture;
Indian art, Japaneseceramics and lacquer, time pieces, glass, silver, or, later, Canadiana: it was all in his head.
Nor were these dry lectures.They were leavened with humor and understanding. He had a vast fund of information at his mental and spiritual fingertips, coupled with a phenomenal memory. His impact on people everywhere was great.
In 1952 came his final appointment at the Royal Ontario Museum as curator of the Canadiana Collections.
He resigned his other curatorships, though continuing to give lectures. In his new post he was in charge of the Sigmund Samuel Canadiana Gallery, housed in a new building. He had assisted
Page 898Dr. Samuel for many years in the collection of these historical treasures.
George's first book, The Face of Early Canada, published in 1958, is illustrated by examples from this collection.
A second book, Collectors' Luck, followed in 1960.
Among the professional honors received by Georgein the Royal Society of Arts, the Royal Geographical Society, the Royal Asiatic Society, the Museums Association of London. He was charter member of the Far Eastern Ceramic Group, and was elected to membership in the Michigan Academy of Sciences, the Royal Asiatic Society of Bengal, the Royal Societies Club of London, and was moderator of the First International
Wedgwood Seminar. Posthumouslyhe was awarded a certificate of commendation by the American Association for
State and Local History.During all these years of intense application in his chosen profession, George lectured at Green Acre, nearly every year, and for over twenty years had a Tuesday night Bahá'í fireside in Toronto.
His courses on Bahá'u'lláh'sand on Gleanings from the Writings of Bahá'u'lláh will long be remembered.
He was also generous with his time for individual consultation. His keen perception was active primarily in his understanding of the spiritual reality in man. The shoddy or superficial was stripped away within a few words.
If you could not stand this searchlight of the spirit, it was your loss. If you came to him with a problem, he set you again on the path of love, service and obedience; the particular was gently but firmly put in its true proportion with the whole. His humor was ever present, wholesome and clarifying.
Many will remember his oft-repeated admonition, "Be very careful what you pray for; you may get it." He was an ardent advocate of prayer, of the daily obligatory prayer, and of all the laws of Bahá'u'lláh.
He was sure all prayers are answered, although the answer may sometimes be "no." One Green Acre friend has written, recalling George's services: "I often thought how aptly he was named, St. George.
He seemed to me to have conquered his personal dragons with quiet dignity and to have dispatched them with circumspection, finesse, and even with a certain amount of dry good humor.
What better way to dispose of dragons?"He knew no compromise with the Faith of Bahá'u'lláh.
He was intolerant of second best. Having reached the City of Certitude himself, he was able to show the path and help smooth the way for others. It was almost uncanny how he could hold your gaze for a long, searching moment, then unerringly focus on the precise cause of your particular spiritual dilemma.
It isn't always easy to face up and look into the exacting mirror of truth. But somehow you were able to accept what you saw with better grace and firmer resolve to do something constructive about it because you knew he expected it of you."
George's firesides in Toronto literally sparked that community into activity and growth. One of those who for fourteen years regularly attended has written: ..... As the evening started one was aware of George's almost unbearable fatigue from the efforts of his strenuous day at the Museum, and the struggle he would undergo within himself to draw on the opening prayer and his own inner supplication for spiritual strength. Soon, it would come pouring out, and he would gain a mysterious momentum which carried us all into his rarefied atmosphere.
We were all spellbound.The pristine words rolled out, and you plucked from a surfeit what your lesser mind could grasp.
He repeated himself often, so that you could go back and tie the pieces together, but it was never boring to hear the same phrases over again; it only made you more aware of their simple truth. 'It is always possible to do what God wants you to do,' he would say. And this was somehow annoying because you knew that it was. George put you on a close, intimate connection with God as a 'dear friend, who loves you more than your own mother or father could possibly love you.' And George had a sense of humor that rounded out everything he said � the true mark of greatness.
'ilomo sap,' he would say, and then look around at us mischievously. He meant this in the sense that without God directing our lives we were nothing.
With God in our lives, he would go on, we could become the most fulfilled, the most mature, the most happy people that it was possible to become.
He stressed that there was no suchthing as accident or coincidence, that God knew every line that our eyes would follow in the newspaper, that He was deeply interested in us, and waited oniy for us to want His love, and that when we did, He was ready to shower and encompass us and enfold us in His perfect love.
All we had to do was to ask. And the saddest thing in the world, George would often say, was that people did not want to turn to God. 'They don't want to,' he would say, over and over, in the saddest voice.
"George did not paint pretty pictures, either of world conditions or 'what religion could do for you.' He knew this, and often he would try to temper his harsh statements, but he stressed that the age of the atomic bomb could never be complacent.
He continually reiterated the Guardian's admonishment to act. 'Let deeds, not words be your adorning,' he would often quote.
"One of the last times we met, I asked George how he was.
'Well,' he said, 'about six months ago I looked over my shoulder and I could see Old Age coming towards me from a long way off. Yesterday, I looked around, and he was standing right behind me.' He smiled at me, and his eyes twinkled."
In early February, 1956George made a second pilgrimage to Haifa. His devotion and close bond with the beloved Guardian were ever present, although, as George said, in later years he had too great respect for the preciousness of the Guardian's time to burden him with correspondence.
After George's return from this pilgrimage, he was looking forward to his retirement. He wrote to an old friend in February, 1962: "I am leaving the Museum for good on June 1st (what a relief!) and we are going to the farm for a couple of months. Some time in August we start on a 'crawl' to the West coast, and take our ship for Sydney at Vancouver on September 8th. Our final port of call will probably be Seoul, and I am going to see (if God permits) if I can be of any use to the Koreans. They have had such a hard history!...
I am going to various places in the Far East, and if I find a place where I can be of use to the Faith, even at my advanced age, it is my intention to stay there. However, man proposes and God disposes.
On May 10, 1962 Georgepassed away peacefully in his sleep in Toronto, seemingly having been in excellent spirits, though complaining of tiring easily.
Rti1~iyyih KhThum after being informed of George's death, wrote: "So long the bird beat its wings on the cage, and in the end it was not the freedom he thought he was going to have, but the ultimate freedom which he received. George wrote me quite often; there was always this straining to be up and away, to go back to the East he loved and understood and there teach the Faith so supremely dear to his heart. The gentle dreamer, the charming critic and connoisseur..
.will be much missed and hard to replace in every way."
JOStPHINE SCOTTScott, veuve du peintre Edwin Scott, a quitt6 cette vie apr~s avoir consacr6 de longues ann~es & la Foi Baha.
Le Gardien a fait parvenir & Paris, le 5 d6ceinbre 1955, le radiogramme suivant: "Attrist~ nouvelles d6part Josephine Scott, longs, fld&les services inoubliables, grande r&ompense Royaume
AbhA."E. Scott a accuejili avec cordialit6 et bien-veillance les croyants, arnsi que ceux qui d6siraient se renseigner sur Ia Foi Baha. Elle les a reQus, d'abord ~ 17 rue Boissonade ou elle v&ut jusqu'& la mort d'Edwin Scott en 1929, puis ~ 12 rue Victor Consickrant ofi elk s'installa apr&s, dans un autre atelier, toujours entour& des belles oeuvres de son man et dans un quartier qui Iui &tait farnilier.
Dans leur premiere demeure, M. et Mate. Scott eurent le grand privil&ge de recevoir deux ou trois fois 'Abdu'l-Bahá quand ii vint en France. Ii s'adressa dans leur grand atelier & un auditoire de cent A deux cents personnes. us eurent aussi la joic de bien connaitre Shoghi Effendi; ii venait les voir quand ii traversait Paris pour se rendre & I'Universit~ d'Oxford.
Dans Ia seconde derneure de Josephine Scott fut install& la bib1ioth~que I3ah&ie et cette demeure devint un centre de rtunions. Mentionnons sp&ialement les conf6rences organis6es par les �tudiants persans en
Page 9001886 � 1 955 "The soul that hath remained Europe qui, de 1932 ~ faithful to the Cause 1938, eurent lieu une ou of God, and stood unwaveringly firm deux fois par an. Des in His Path shall, after questions impor-tantes his ascension, be possessed y &aient dudi6es par of such power that all des jeunes Baha iraniens.the worlds xvhici the Des expos6s 6taient faits Almighty hath created, par diverses personna1it~s,can benefit through him."
notamment par 1'historien du Bab, Nicolas, par Fmile BAHÁ'U'LLÁH Schreiber, auteur d'un reportage sur Ia religion Baha dans 1'hebdomadaire
L'Illustration.En 1948, pour des raisons What proof we have already de sante dues en partie had of the truth of this aux privations de la statement! A power is guerre, Mine. Scott fut stirring within Finland.
oblig& de s'installer People are definitely dans une maison de repos. awakening, searching Les Bahá'ís qui all&rent for the Light of Truth.
la voir furent profond&nent The passing of Elsa Vento touches par la ferveur in Kilo, Finland, on August de sa foi et son int6rSt 31, 1955 has left a great croissant dans le d6veloppernentgap in the Baha ranks de la Cause & travers in Finland. We did not le monde. realize how dear she was Ce couple Baha'i, Si profond~rnentand how we all leaned uni repose maintenant on her and loved her until dans le cimeti~re de Sceaux,she was taken from our aux environs imm~diats midst.
de Paris. Elsa radiated a superb Des tableaux d'Edwin Scott spiritual vigor that charged se trouvent dans plusicurs the atmosphere of our Mus&es d'Europe et dans meetings. Her bright eyes des 6tab]issements officiels,danced and sparkled from ~ Washington rn~me. sheer joy. Her weakening physical strength put into L. D. BARNEY greater relief her sublime spiritual powers. All those who came into contact with her during her brief stay in a nursing home remarked about the great power of her beautiful eyes and luminous face. This something intangible, difficult to explain, this breath of heaven, was felt also on reading her letters, a true source of inspiration. The writer corresponded with her in Esperanto for twelve years before meeting her for the first time in May 1950 in Helsinki.
Elsa Vento was born in Tampere, Finland, on MarchHelistrom. Being of an original bent of mind, an early searcher of Truth, she always blessed the day God led her footsteps to the glorious Teachings of Bahá'u'lláh. She first heard and accepted the Faith in Toronto, Canada, in 1938. By 1944 she was pioneering in Prince Edward Island. She always longed to return to her native Finland to share her inestimable jewels. After twenty-six years in Canada, with her scant earnings, her dream was realized in the early spring of 1950.
Financial pressure, however, made a return to Toronto imperative, but after putting aside penny upon penny, April, 1953 found her again in
Page 901her beloved Finland � this time to remain. The following is the appreciative cablegram from the beloved Guardian: "Grieve loss precious pioneer Elsa Vento. Her historic services unforgettable.
Praying progress soul in Kingdom. Love."Committee: "We feel with you all in this terrible loss of our dear Elsa, a soul so devoted, so pure, so detached, so cleansed of all the worldly things. Her visit with us in the Regional Committee in Stockholm will be one of the most outstanding memories connected with the work on that committee.
Her mind remained clear to the end because her light came from above, and in that direction her vision was never blurred...J was the one to get the greatest benefit from her burning Torch.., she filled me with awe every moment of the time we spent together, and now that she is relieved of all pain, her help in the Cause she so dearly loved, will be indisputable."
Elsa's activities spread throughout Finland, even to Lapland. She wrote letters about the Faith and sent Bahá'í literature to clubs of all kinds: youth, scientific, labor, educational and women's organizations. She worked quietly and unobtrusively, actively and persistently under the most trying conditions to within three weeks of her passing.
She was a pure, humble, self-sacrificing, noble soul, who never wished credit nor the limelight.
She was dearly beloved by all the Finnish Baha'is.
From 1938 on, Elsa translated many of the Bahá'í writings and taRs, which were published in Finnish newspapers in the United States and Canada. Many of her poems also appeared in newspapers, magazines and in pamphlet form.
She was the means of confirming two of her sisters besides many others.
Truly a great pioneer!1907 � 1957 "Greatly deplore loss much loved John Mitchell staunch, consecrated promoter Faith. Fervently supplicating progress his soul."
Thus read the cable received from the Guardian by the National Spiritual Assembly of the British Isles. John Mitchell was a much loved man, loved by the Guardian and all those who came into contact with him.
He was known for his kindness, generosity and skill as a doctor. The most memorable event of his life came in 1953 when he made the pilgrimage to the
Holy Shrines in Haifathought very highly of him and entrusted him with his original map of the goals of the Ten-Year Crusade to take to Rome for printing.
lie was born in Biddenham, Bedfordshire, England, on November 19, 1907.
On the death of his father, when John was thirteen, his mother continued to run the farm on which they lived. John went to college and took his B.A. at Jesus College, Cambridge, in 1932. He then entered St. Bartholomew's Hospital, London, and qualified from there in 1937 with the diploma M.R.C.S., L.R.C.P. From May to November of that year he held the posts of nonresident anaesthetist and junior resident anaesthetist at this hospital, and gained his diploma in anaesthetics in June 1938.
He subsequently went to Worcester Infirmary and during the war years served in the Moggerhanger Park Sanitorium near
Bedford.where he was in charge. MAUDE ELIZABETH TODD FISHER The Matron there said of him "he always thinks Maude Fisher was the first of his patients, never pioneer to give her life of himself". Many workers for the Faith of Bahá'u'lláh in the nearby brickworks amidst the sweet green remembered him with gratitude ashills of Swaziland, and he it was who helped one of the first to die them recover from tuberculosis.at her post during the John heard of the Faith Ten-Year Crusade.
in the latter 1940's and She was also among the became a Baha in 1950. first to arise and answer He soon took an active the call of the beloved part and from 1951 to Guardian, Shoghi Effendi, 1953 served on the Consolidationfor pioneers to leave Committee. He was a member their homeland. Forgetful of the National Spiritual of age, indifferent to weakening Assembly from 1952 to health, Maude Elizabeth 1954 and during that Fisher was determined period became national to reach her African treasurer. He said that pioneering post. Swaziland he felt he was then a became her goal in life; then part of history. During theseit became her home, the years he toured the country,land that she loved most took the friends from of all; then finally one town to another in it became her last resting-place his car, opening up new among the people to whom she territory to the Faith. had brought the light As treasurer he worked of Bahá'u'lláh.
hard, starting early Maude Fisher was born in the morning and often to the pioneering spirit.
missing his meals, trying toShe drove her own covered cope with the books and wagon across the great letters. western plains and into Upon his return to England the mountain country of from Haifa John pioneered the United States. Her heart in Blackpool for several monthswas restless, always and then pioneered to moving on, always seeking Malta, becoming a Knight that finer land, that of Bahá'u'lláh. It was freer life, trying to in Malta that his illness satisfy a longing thirst became apparent and he which was never to be was flown home early in quenched until she embraced 1956 for treatment in London.the Faith of Bahá'u'lláh He seemed better for many years later.
a while, but an operation She was descended from on his brain became necessary, whichEnglish, Scotch and French left him partially paralyzed.ancestry, and it was Having hardly any relativessaid that the tall, dark, left in England he then handsome and silent Frenchman who came to live with friends had married her maternal in Leicester and thus grandmother was part American the Leicester Baha'is, Indian.
few in number then, were Her mother, Lydia Ann privileged to get to Slay, was a woman of unusual know him and were helped industry, vision and by his presence amongst deep religious conviction.
them. He died on February She understood the restless 19, 1957 and is buried in longing in her daughter's a Leicester cemetery, heart and told her, "Don't worry, his body lying beneath Maude; as you work your a beautiful tree in just blessings will come."
such surroundings as Maude Elizabeth grew up he would have wished. on her father's eighty-acre His headstone aptly records:Kansas farm.
"A life for others spent." All his efforts went toward the education of his five sons. His four daughters, he felt, needed only a good home and a husband who would love and protect them. He had at least some rebels among his daughters.
One was Maude Elizabeth.She had the same pioneering spirit which had led her grandmother to cast aside a useless life and sail for America.
Her father always said laughingly that she was named for two queens. Maude Elizabeth's regal manner and diplomacy won him over until he agreed that she could have a limited education.
By sheer determination and encouragement from her understanding
Page 903mother, Maude Elizabeth worked until she secured an elementary teacher's certificate. This proved to be a wise investment, for one bitter winter when the crops all failed, it was the meager salary of Maude Elizabeth which helped support the family.
She also persuaded her father to let her take lessons in art. Maude was very gifted in this field and was soon making more money from her painting than she could make teaching school.
Maude Elizabeth married a young farmer from nearby whose name was Elmer Fisher. After the birth of two sons, they decided to "go west." They purchased two fully equipped covered wagons and started westwards. The journey was exciting and thrilling, but it was also long and dangerous.
Maude drove one of the wagons herself At one time her wagon burst into flames; at another the children were desperately ill, and at still another her wagon was swept downstream while she was fording a fast-running river.
Maude and Elmer decided that Idaho was not the place they wished to bring up their children.
They moved down to California where there were better schools.
Here, at last, Maude's longed-for dream of truly being able to work for the rights of women was realized.
She joined several political clubs; she became bi-county president of the Women's Christian
Temperance Union.She was in the midst of this work when she first heard of the Message of Bahá'u'lláh, in 1927.
Maude felt here was either the greatest truth or the greatest hoax that had ever been offered to mankind.
Soon Maude knew that this was the pure fountain of truth for which she had been seeking all these years. This Faith not only elevated women to their true station in life, but it exalted all humanity to a new dignity and stature by bringing them close to God.
Maude Fisher embraced the Faith of Bahá'u'lláh and began teaching it. She spoke out with the same courage and conviction which had carried her across plains, rivers, mountains and valleys, unafraid of any obstacle that stood in her way. She withdrew from the church. Her friends came to her in consternation.
But Maude Fisher had found the lamp that was alight and she could no
Maude Elizabeth Todd Fisherlonger be content to return to a darkened room. To help her friends, she began holding classes in Bible prophecy which she knew and loved. In this she was enabled to lead gradually and wisely those with pure hearts to the fulfillment of the promises recorded in that book.
In 1945 when her husband passed away, she went to live with her daughter and son-in-law, Valera and John Allen, and their three sons. Her daughter has stated: Her good humor, her understanding nature, her deep, steadfast belief in God and His Plan for this day had a profound influence upon the boys. She was an untiring worker for the Faith, serving on the Local Spiritual Assembly, teaching wherever and whenever she was needed, never missing a community function.
Her greatest days of service to humanity were yet to come. At the age of eighty-two, a grandmother and great-grandmother several times over, she was about to embark on her most exciting journey of all, a 12,000 mile journey into the heart of Africa to bring the light of Bahá'u'lláh to a land where it was yet unknown.
Maude Fisher was going to pioneer in the greatest religious Crusade the world had ever known, and she would allow nothing to stand in her way.
Page 904She made her plans to pioneer in Africa following the great Baha Intercontinental Conference in Chicago in 1953. She was going to Swaziland with her daughter Valera and her son-in-law, John Allen. The rest of her family, who were then not followers of Bahá'u'lláh, urged her to stay at home. They tried in every way to dissuade her. They pointed to her advanced age, her health, her home, her friends, her family; she would have nothing but suffering and hardship in a strange land, a people whose language she could not even speak, a backward and primitive country where even the strong and hardy would find it difficult to survive.
Maude smiled, thanked them for their concern, and went on packing.
Her health did fail her.John and Valera went on to Swaziland in order to reach their pioneer posts, but Grandma Fisher had to be left behind.
She was determined to follow them. She finally reached the midwest, and was stricken with a complete breakdown. The doctors gave up all hope of her life. She rallied, borne along by her will to reach the goal set for her by her beloved Guardian.
Once again the family entreated her to turn back and remain at home where she would be safe and taken care of. The doctors pointed out that it would be impossible for her to survive the trip. Calmly indifferent to their lack of faith, Maude went resolutely on with her plans. By sheer will power, she forced an uncooperative body to press on, until at last after flying for over forty consecutive hours, she arrived at Johannesburg, South Africa, with her grandsons. There, joined by her daughter and son-in-law John, she made the final journey overland to Swaziland.
Her heart was home at last.She began teaching at once and because of her good humor, her simple, practical way of speaking, she soon won over the hearts of the African people she met. In no time at all she was plain
"Grandma" or "Granny"When John and Val were forced to return to the United States on business, they wanted Grandma Fisher to accompany them.
"I will," she said, "but only on one condition: that you promise to bring me back here to my pioneering post and my home, even if I am unable to come by myself. Otherwise I won't go." They promised, and again, in the United States, she became ill. In great pain she made the long trip back to Swaziland to begin the last and most fruitful years of service. With a remarkable return to good health, she made teaching trips to Mozambique, Southern and Northern Rhodesia, and South Africa. She spoke to the friends wherever she went. She won their hearts by her courage, indifference to fatigue, and dedication to the work of the Faith. It was her life. She helped to establish, and she served on the first Local Spiritual Assembly in
Swaziland.Even in her last illness, when her pain and suffering were great, her thoughts were on the progress of the teaching work. One evening at the hospital, she said to her daughter
Valera:"We nmst keep the fire burning, so that the light can be seen everywhere.
Not only in Swaziland, not oniy in Africa, but it must be such a big fire that it can be seen all over the world."
She spoke of the beloved Guardian and of her deep love for him, then peacefully began another pioneer journey, this one to the AbhA Kingdom.
She had fallen at her post.She had been the spiritual soldier so loved by the Master, the one who puts on his armor, goes into the field, never turning back, leaving all behind, and presses on to victory, or lays down his life upon the path which will point the way to those who will win the victory after her.
On her passing the following cablegram from the beloved Guardian was received by her daughter: "Grieve news assure you loving fervent prayers progress soul dear mother memory her pioneer service imperishable reward great Kingdom."
Abdu'l-Bahá Rfl~iyyihhas a list of the pioneers who pass away at their posts; I was touched to see him add your mother's name after he cabled you.
We cannot understand yet the nature of these blessings because we are too close to it all. But in the future others will understand."
By the African people whom she loved and by whom she was loved in return, Maude Fisher was called in their own words, "a builder of the Baha
Faith.""What a wonderful pioneer she was! How devoted to the Faith she was! How we miss her!"
Maude Elizabeth Todd Fisherwas buried high up on a hillside looking down over a great green valley toward the Lobombo Mountains and the people she loved.
The African people call this valley Ezuiweni, which, like the word RigivAn, means "paradise."
A small vial of attar-of-rose, a gift to her from her beloved Guardian, was placed in her hands.
Words were spoken in both the English and African languages on that sunny July day when the earthly remains of Maude Fisher were laid to rest; words that told of the happiness she had brought to the African people.
The ceremony was closed with a prayer of Bahá'u'lláh and these words spoken on behalf of all the African friends who loved her: "Tsamaea hantle, 'M'a rona kaofeela. Re U rata haholo." ("Go well, mother of us all. We love you very much.")
WILLIAM SEARSThe history of the Bahá'í Faith was enriched through the lives and the devotion to the Cause of God of two Egyptian Baha, brothers, the oldest, 'Abdu'r-Ratunin Ru~hdi, the younger, 'Abdu'1-FattTh
~abri. When the Causewas still in its infancy in Egypt 'Abdu'r-Rabm~n accepted it during the first World War. In a small Muslim community such as that he lived in, in Tehel-Barroud, this was a sign of great independence of thought and spirit; he hastened to convey the good news to his brother, 'Abdu'1-FattAh ~abrf, who likewise embraced the Faith with equal devotion and enthusiasm.
'Abdu'r-Rahm~n RushdiUntil the death of the older one, on November 7, 1954 and the younger one, on August 8, 1957 these two devoted men continued to serve the Egyptian Baha community and to stimulate and inspire the believers in their country to ever greater efforts in the path of God.
After the passing of 'Abdu'l-Bahá, in 1921, a group of mischief-makers arose to oppose the Guardian of the Bahá'í Faith; the two brothers, ever loyal and devoted, were instrumental in protecting the believers from these Covenant-breakers and in helping to create, under the guidance of Shoghi Effendi, the present day administration of the
Faith in Egypt.of the Baha of Egypt and Sfld~n; both assisted in contacts with the authorities and winning a degree of recognition of the infant institutions of this Cause.
Page 906At the time when Mr. Rushdi and Mr. Sabri accepted the Bahá'í Faith there were very few believers of pure Egyptian background. The fact that they were, and that they had accepted this new religion, not only attracted many other Egyptians to the Faith but brought upon them much criticism and even persecution. Heedless of everything except their love for Bahá'u'lláh they served until the hour of their death with steadfast devotion and enthusiasm.
Such was the quality of this devotion that their children arose to follow in their footsteps; many of them have pioneered outside of Egypt and are spreading the Message of God for this day in distant places.
Upon the death of 'Abdu'1-Fatt6li ~abrf, in 1957, the beloved Guardian sent the following cable: "Grieve, deplore loss distinguished promoter Faith. Long record services unforgettable. Reward great Kingdom. Praying progress soul."
Although the words of the Guardian on the occasion of the death of the older brother are not available at this writing, we feel sure the same beautiful tribute applies to both of these devoted servants of the Faith.
WILLIAM KENNETH CHRISTIAN1913 � 1959 One does not expect death at 46 years of age; Kenneth had never had what might be called great material success or any degree of ease. His life was a torture of stress and strain in his profession. As a teacher in colleges, he found it imperative to earn a doctoral degree and this meant eight long years of carrying a full teaching load, doing his research and writing in his "spare" time. These, too, were the years during which he served as a member of the National Spiritual Assembly of the Baha of the United States and it would have been understandable if he had died then from sheer fatigue.
In 1953, the beginning of the Ten-Year World Crusade, Kenneth became inflamed with the desire to pioneer in a goal area. Kenneth wrote to the beloved Guardian of his hopes in this matter and when the answer was received, plans were made and finally he and his family set sail for Africa on December 10, 1953. For nineteen days at sea he talked, prayed and planned. Then there were six months of failure, six months of eternity in efforts to find a job, any job, and personal pride and faith was shaken to the roots. Here was Kenneth's own Getlisemane, with agonies of mind, body and spirit to be continually wrestled.
In retrospect he was probably truly born during those days and nights of despair. He was unable to find work and thus repay his debt to the National Spiritual Assembly; the largest barrier was that he could not teach the Faith in the only way he knew; circumstances in Southern Rhodesia at the time made it impossible to boldly proclaim the Faith or to even openly try to find native Africans to whom the message might be taught. Until this time, "to teach" had meant "to talk", and such restraint was almost overwhelmingly difficult to accept.
After a period of trying to get settled in Africa, unsatisfactorily as it turned out, Kenneth asked, and received, permission from the Guardian to go on to Athens, Greece, where through the help of another pioneer he found a job teaching in a small American-sponsored college. Since Greece was a goal country he was happy to again be on the way toward accomplishing what he had set out to do. With hopes soaring thus
Page 907But again there was frustration, fear, financial need and a government which made it unlawful for anyone to have people come to a home for the purpose of promulgating any religion other than the religion of the country.
Again Kenneth's lips were sealed to teach the Faith without restraints. During three years he began to look inward; he went to his beloved books; he established patterns of prayer-campaigns; he sought understanding.
His eloquence, his intellectual cleverness, his lightning-like thought processes and his tremendous knowledge of the teachings � all seemed useless. In short, during these times he began to become a growing spirit. It was also during this period that a pilgrimage was made to the World Center at Haifa, and to meet the beloved Guardian � a never-to-be-forgotten event.
Also during these years Kenneth was accepted as a Fellow of the Royal Society of Arts and the
Royal Geographic Society.At the expiration of his contract to teach in Athens Kenneth became acquainted with a man who persuaded him to apply for a position as a cultural affairs officer with the United
States Information Agency.He was accepted and returned to Washington in 1957 for a five-months training and waiting period, at the end of which he was assigned to Djakarta,
Indonesia.While Djakarta was a goal area there was already an established Spiritual Assembly there and this disappointed Kenneth to some extent. However, by this time his attitude was very humble and his gratitude great; he was radiantly happy. At the peak of excitement and happiness, and a new begin-fling, came the news of the passing of the beloved Guardian.
On the day of the funeral in London, Kenneth Christian, and his family, were again on the way to yet another pioneer post.
Kenneth found great difficulty functioning as one of the two western people on the all-Persian Spiritual
Assembly in Djakarta. Thosewho knew him could imagine the inner effort it took for him to understand and live among this loving, enthusiastic, but to him incomprehensible group of eastern peoples. But Kenneth learned well and he came to dearly love each and every one of them.
His American friends never knew the entirely different person Kenneth became.
liewas truly happy and his relationships with the Indonesian people were thrilling to watch; they adored him, although he never was able to learn their language. The Americans with whom he associated at the Embassy, and at the USIS, loved him too and called him "the little Doc," an affectionate term for a man who had become a humble, sweet and outgoing person.
This is Kenneth's story.The story of how God burned him and pressed him and sent him the thousand boils of Job; and how, in the end he became, truly, a Baha'i.
There were many noble thoughts in his heart and mind as the result of his special hour of meditation in the dawn of each day which was his lifetime habit. On the early morning of May 4, 1959, I heard him choking. Going to him I quickly gathered him into a sitting position, trying to help him to breathe, but his spirit flew from its pain-racked body in a matter of fifteen minutes. His death was due to coronary occlusion.
How merciful a death it was for him who had, most of his life, suffered physical pain or distress of one sort or another.
To have been ill or to havesuffered for any length of time would, I think, have been difficult for him.
His funeral was attended by people of every conceivable color and rank � from Embassy official to native servant.
The dear Persian Bahá'ímen, who had once been such a source of mystification and irritation to him just eighteen months earlier, washed his body and anointed it with the attar-of-rose which Shoghi Effendi had placed in his hands during the pilgrimage, and read prayers at the house and at the grave. Kenneth Christian, Knight of Bahá'u'lláh, was the first Baha to be placed in the Bahá'í burial ground at Djakarta.
Many people made efforts to learn just what the religion was that made so fine a man. Thus Kenneth learned that to teach is not always to talk and perhaps in having grown and learned so much, so fast, he was ready to enter into the next phase of life's journey. His writings are a heritage that all can cherish and he also left in this world a legacy of love which he could never have dreamed of � because he threw himself so freely upon the altar of full sacrifice � and this recalls the recurring dream of his adolescence of the Phoenix who is consumed only to rise and soar heavenward again.
Someone has said that wisdom is "to see much, to study much, to suffer much." Kenneth Christian became wise, indeed, in all of these ways � from theoretical knowledge to true reality.
Kenneth is best known through his many articles, poems, and essays. I submit here the last flowers of his brilliant and ever-developing mind in the form of jottings in a little blue book of thoughts which he kept sporadically all the years I knew him.
On March 31, 1959, he wrote: "Life must have the principle of growth, not just action." And � "We need to know how to call to our assistance the reinforcements of God."
And � "A man must be 'saved' many times. This is true because change and growth are essential to life.
Each time a man consciously recognizes and accepts a significant truth, he is saved from error and misunderstanding. indeed, a man must be saved many times. If not, his whole view of life becomes frozen. He becomes a spiritual midget when he could be a giant."
April 4, 1959: "The life of faith involves moments of agony. Pain and difficulties of some sort are essential to growth.. .Burdens may be great, but God is greater. He not oniy creates the burdens, but He has created the strength to bear them."
April 1959: "We should personally think in terms of 'hopes,' not 'musts.'
If we think in terms of 'I must have,' we cut off the subtle connection with God. The easiest thing in the world is to think that our wills are sacred. The greatest delusion is to think that we absolutely know our own needs."
April 24, 1959: "Marksof Maturity: 1 � the assumption of moral responsibility, 2 � the acceptance of the conditions of life, 3 � the effort to grow in understanding, 4 � the practice of social responsibility."
April 25, 1959: "Any set of conditions in life can be a straightjacket and a prison. This idea is expressed in the folk-saying: 'The grass is always greener on the other side of the fence.' A person may be free, no matter what his circumstances if he (1) has really accepted life itself and (2) has understanding of life as a goal."
ROBERTA CHRISTIANin an airplane accident on September 7, 1960 was a grievous loss of a noble and tireless servant of the Faith of Bahá'u'lláh who died after carrying out a teaching mission in the Republic of Paraguay so triumphantly that his last mission may well have changed the course of Bahá'í history in that country.
Sefior Tormo's long record of services to the Faith in Latin-America are too numerous to recount here in full. However, he and his dear wife, Adela, established the Spiritual Assembly on the Island of Juan Fernandez (Robinson Crusoe Island) in 1953 and the annual International Bahá'í Summer School has been held on their property in Ezeiza, Argentina, for many years. Salvador Tormo, who was a Knight of Bahá'u'lláh, served as chairman of the first Spiritual Assembly of Buenos Aires and was manager of the
Page 909in Buenos Aires from 1957 to the time of his death.
He was a constant translator of English teaching material and Bahá'í books into the Spanish language and included among these translations were the Kitáb-i-Iqdn and the Gleanings from the Writings of Bahá'u'lláh. He was also a member of the
Regional National SpiritualAssembly of Argentina, Bolivia, Chile, Paraguay and Uruguay from the time of its formation in 1957, and at the time of his death he was the elected secretary of that body.
In his capacity as international teacher, translator and ad-minNtrator, Salvador Tormo contributed inestimably to the establishment of the Faith of Bahá'u'lláh in South America.
That Salvador Tormo was guided and blessed in his work for the Faith is very clear from the many letters received from the Guardian. One letter written to him, dated July 1, 1941, reads: "I was truly delighted to receive your letter and I am truly proud of the work which you and your collaborators have thus far achieved. For the success of your efforts of your historic assembly (Buenos Aires) I will specially and fervently pray. Be assured and never relax in your meritorious efforts, which the Beloved, whom you serve so splendidly, will assuredly bless.
May He enable you to follow the footsteps of that valiant soul, May Maxwell, whose dust reposes in your city and whose association with your Center through her self-sacrifice and death is an eternal inspiration to all who labor in your promising country."
Salvador's many friends will not forget his special qualities and characteristics, his unflagging enthusiasm and cheerfulness, his delightful sense of humor and his eloquence and deep knowledge of the Teachings, with that power of conviction which could stir all who heard him speak.
Possibly these words which were received from the Hands of the Cause in the Western Hemisphere best exemplify this wonderful man: "According to the sacred writings, death is but an ascent from this material world to the spiritual one and an obvious progress, especially as in the case of our dear Tormo, who rendered such wonderful services which shall always make him immortal. Indeed he was a shining example to the Baha. He left the friends heartbroken, but took refuge with his Beloved in the AbhA Kingdom.
Whatgreater glory than that, that he served the Cause with great devotion and love in the lifetime of the beloved of all hearts, Shoghi Effendi, and arose to serve, after the passing of our beloved Guardian, with greater measure in pioneering, administration and all other fields, gladdened the heart of the beloved Shoghi Effendi and now is alive in the Abh~i realm, in his presence."
ELLEN SIMS1869 � 1961 Throughout a long life Max Greeven exemplified the Baha standard of conduct in his personal and business affairs, although he had never heard of the Faith until he was fifty years old.
This might serve as an illustration of what 'Abdu'l-Bahá meant when He said we cannot make Baha, but rather go out and find them.
Page 910His first knowledge of the Bahá'í Faith came through Mrs. Grace Krug of New York, in March, 1920 when she was en route to Haifa with her party of twelve pilgrims.
She gave a number of public talks during the fourteen-day voyage to Naples, at which Mr. Greeven was present. It was for Mrs. Krug's ability to organize this trip in those early postwar years of difficult travel that she earned the name "'Abdu'l-Bahá'í General," given her by the Master upon her arrival at Haifa.
After Mr. Greeven returned to his home in New York, he had no further contact with the Bahá'ís until a year later and oniy became a declared believer in 1927. Shortly thereafter, he was instrumental in putting into effect the desire of the Local Spiritual Assembly of New York to present a specially bound set of the Bahá'í Teachings to the Fmperor of Japan. The protocol attendant upon the sending of a gift of this sort to the Imperial Household called for permission from the State Department in Washington, and only after nearly a year's correspondence with the proper authorities was Mr. Greeven notified by Dr. R. Masujima that the books were at last on the shelves of the Emperor's library.
Mr. Greeven moved from New York to Bremen, Germany, in 1930, to become a partner in the firm of Clason
& Burger, the Europeanbranch of the cotton firm of Anderson, Clayton & Co., Houston, Texas.
He was authorized to reorganize the business, which had not recently been showing the profits of former years, and lie adopted with great success the profit-sharing policy advocated in the Bahá'í
Teachings.During the next few years he was responsible for the publication in Holland of the following Bahá'í books, which had been translated into Dutch by Captain J. A. Liebau, a believer from Rotterdam: "Bahá'u'lláh and the New Era," by Dr. Esslemont;
"Hidden Words"; "The Kit6ib-i-Iq~n."The translation of "Some Answered Questions," which had been completed, would have followed if the war had not prevented.
The Guardian was deeply interested in seeing this work accomplished and, as each book was released, requested two hundred or more copies be sent to him. Unfortunately, many of the remaining books were stored at the warehouse of the publishing firm and during the bombing of Rotterdarn, in the war of 1940, this building was burned.
The Guardian wrote regarding these first publications in Dutch: "You should rest assured that your painstaking efforts will in time bear fruit. .the harvest which the future shall reap will be incalculably rich, and great will also be your reward for having so tin-remittingly toiled in bringing it about."
In March 1934, Mr. Greeven visited Haifa where some of the members of the
German National SpiritualThis was his first meeting with the Guardian, a long anticipated event. Lie was deeply touched by the heavy responsibilities carried by Shoghi Effendi, the enormous correspondence and the burden of family affairs, and his great desire was from then on to be of some service to him.
The Guardian recognized certain qualities in Mr. Greeven and told the German friends he would be "pleased" if they should elect him to the National
Spiritual Assembly. OnMarch 27, he wrote a believer: "Mr. Greeven will greatly reinforce your efforts for the effective prosecution of your task. His attachment to the Cause and his realism combined with his remarkable capacity for appreciating spiritual values, all these are undoubtedly qualities which, if properly translated into action, can be of tremendous help to the general welfare and progress of the Faith."
The Guardian was not disappointed in his expectations, because a year later he wrote on March 6, 1935: "Dear and prized Coworker: The letters I have received from Germany bear witness to the remarkable impetus which your efforts in recent months have lent to the consolidation of the Faith."
Shoghi Effendi was eager to have the Summer School at Esslingen become firmly established, and urged Mr. Greeven to work towards that goal. He hoped that increasing numbers of Baha travelers in Europe would find it "a center of profound attraction."
In referring to this School again, as well as the conference held in Northern Germany, he wrote on July 6, 1936,
"My well-beloved Coworker:I am delighted to learn of the splendid progress that is being achieved both in Northern and Southern Germany. To both movements you are lending powerful and unique impetus. I feel profoundly thankful for your increasing achievements. In return I cannot but pray that He who is the Giver of every good and perfect gift may rain down His blessings upon you, cheer your
Page 911heart and reinforce your high endeavors. With my best wishes for you..
affectionately, Shoghi."By 1937 conditions in Germany had worsened and were particularly ominous for the Baha'is. Their books and funds had been seized by the Government, and their meetings dissolved.
The Guardian's concern for the friends during this period was constant; one never knew from day to day what new test might befall them. He wrote that his on]y fear was "rather for those friends who, due to their insufficient realization of the divine power that mysteriously operates in the Faith, are prone to look at such developments as constituting the death knell of the Cause," whereas, in reality, he continued, "Trials and tribulations, as Bahá'u'lláh says, are the oil that feeds the lamp of the Cause and are indeed blessings in disguise." During this time the Guardian was directing Mr. Greeven's contact with the Ministry of Church Affairs, in an effort to have rescinded the edict curtailing all
Bahá'í activities. Promiseswere made by the Government, but never kept. However, the Guardian never relinquished his purpose of pressing this matter, and meanwhile wrote to the National Spiritual Assembly of America to intercede with its Government for assistance to the German friends, as by this time one of them had been interned.
It was, as the Guardian wrote, a "delicate and difficult mission" and that he felt Mr. Greeven was "indeed the man of the situation, as his matured experience, wisdom and above all his unwavering loyalty and attachment to the Cause, eminently qualify him to undertake so delicate and difficult a mission."
Although Mr. Greeven was forced to move to Holland in the autumn of 1937 due to business restrictions, he continued to travel to Germany to make repeated pleas to the Government, but always received promises without results. Finally, the Guardian wrote that further appeals might only have the effect of displeasing the authorities, and shortly thereafter the war closed all doors of hope.
Mr. Greeven never wished for any recognition for himself, finding his reward in being able to carry out the Guardian's instructions and always hoping to be able to send him encouraging news.
But the Guardian didreward him in the following words: "Dearest Coworker: Just a word to assure you of my ever-deepening gratitude and admiration for the efforts you are ceaselessly exerting on behalf of our oppressed brethren. Bahá'u'lláh is no doubt watching over you, and the Beloved is well pleased with your historic endeavors. Whatever the outcome, you have won for yourself an abiding place in the affections of the believers. Affectionately and gratefully, Shoghi."
1NEZ GREEVENintroduced to the Faith by her brother, Peter, who had settled in Seattle, Washington. This brother also introduced her to August Anderson, (not a relative), and also a Baha, who became her husband in 1906. They had four children.
Jennie had always been active in Bahá'í activities and her greatest source of inspiration in the early days of the Faith in America was Isabella Brittinghain. While her family was growing up she never missed a local meeting, feast or other activity and was always on the "watch" for hungry souls, as she said, who might be in search of this great Message.
'Abdu'l-Bahá, in September of 1919 wrote to her: 't. 0 thou leaf of the Tree of Life!.. Happy is thy condition for the thickly condensed clouds did not prevent thee from seeing the Sun of Reality. With thine own ear thou hast heard the call of the Kingdom of God and with thine eye thou hast witnessed the lights of guidance.
Rest thou assured that thou art under the protection of the Lord of Hosts and art considered one of the daughters of the Kingdom..
Jennie wrote of her and her husband's experience in meeting 'Abdu'l-Bahá in Chicago during his visit in 1912 as follows: "When we. received the news of 'Abdu'l-Bahá'í intended visit to the United States joy and excitement filled us all. I can remember the meeting in Kenosha, Wisconsin where everyone was making some plans to go to Chicago so as to be sure not to miss 'Abdu'l-Bahá.
However, we lived in the country seven miles from Kenosha at that time, and had two small children, so I really didn't see how we could go... When the time came my husband said, 'Let us get ready and go,' � so we left early on a Sunday morning, about five or six a.m., as we had two miles to walk to the North Shore train � and arrived in Chicago about S a.m. My husband then said, 'Let us go into a restaurant and have a cup of coffee.' The restaurant that we entered was empty except for a Persian gentleman who was seated in a corner, enjoying his coffee, and we decided to speak to him thinking that perhaps he might know something about where 'Abdu'l-Bahá was staying. I asked him and he said that he knew where 'Abdu'l-Bahá was and that he would be our guide though-out the day.
"On Sunday morning our guide took us to a Congregational
Church on Cottage Grove Avenuewhere 'Abdu'l-Bahá was to speak. 'Abdu'l-Bahá had not yet arrived, when we got there. The church was completely filled with people and the atmosphere was indescribable, such a stillness as I have never experienced.
I shall never forget the experience we had there seeing 'Abdu'l-Bahá for the first time. While the organ played 'Holy, Holy, Lord, God Almighty', 'Abdu'l-Bahá, with His secretaries following, came walking down the center aisle. With the congregation standing the minister approached 'Abdu'l-Bahá with open arms, embraced Him and introduced Him, saying how very happy he was to have this man come from the Orient to speak in his church.
In the afternoon our Persian guide took us to another church where 'Abdu'l-Bahá spoke again. 'Abdu'l-Bahá had been invited to this minister's home for dinner but at 5 o'clock our guide, who is a rug dealer in Chicago, brought us back to the hotel where 'Abdu'l-Bahá was staying while in Chicago and here hundreds of friends had gathered in the lobby waiting for 'Abdu'l-Bahá'í arrival.
Shortly after our arrival He came in and was escorted to His room, where He was to interview the Baha. Dr. Z. BaghdAdi served as His interpreter at that particular time.
It seemed as though 'Abdu'l-Bahá knew that we had a long way to go back home since strangely enough He called on my husband and myself to be the first ones to come up to His room.
Later I was told that He had asked for the man who had the Greatest Name tattooed on his hand, which was my husband, and his wife. We had never seen 'Abdu'l-Bahá closely, nor had He ever seen us closely, yet He had called for the man with the Greatest Name on his hand. 'Abdu'l-Bahá warmly embraced us both, gave us His blessing, and said to my husband that his hand was the only hand in the world which had the Greatest Name written on it and that it was greatly blessed.
"Some time later 'Abdu'l-Bahá came to Kenosha... 'Abdu'l-Bahá went around the hail and shook hands with every one of the friends who were there. Before the friends seated themselves at the banquet table 'Abdu'l-Bahá first seated Himself at the head of the table and beckoned the children to him, taking them one by one in His lap and giving
Page 913On Sunday morning He spoke at the Congregational Church in Kenosha on the subject of the equality of the sexes, and stayed at the home of one of the older believers in Kenosha."
Having always in mind the love and burning desire to aid the people of her native land to gain their rightful place in the arena of Bahá'u'lláh's glory, Jennie pioneered alone in Stockholm for two years, 1947 to 1949, and then returned to the United States to be with her family. In 1955 her husband, who had also served the Faith so well, passed into the AbliA Kingdom and Jennie returned to Sweden again, all on her own this time and not sponsored by the European Teaching Committee as her previous trip had been. She settled in Gdteborg and while there Shoghi Effendi sent her the following message in January of 1957: "Your letter of January 14th has been received by the beloved Guardian and he has instructed me to answer you on his behalf.
"He is very happy to see with what devotion and tenacity you are persevering in the service of the Faith in Sweden, and he wants you to know that he attaches great importance to this work, particularly in view of the fact that the Scandinavian and Finland National Assembly will be formed this coming April. He feels sure that this will mark a new period of unfoldment for the Faith there, and you will have had your share in this wonderful work.
He will pray for you and your success in the holy Shrines, and assures you that you are near to him in spirit.
With loving greetings,"May the Almighty bless continually your meritorious endeavors for the spread of His Faith, guide every step you take, remove every obstacle from your path, and enable you to enrich the record of your deeply appreciated accomplishments.
Your true brother, SHOGHI" On October 2, 1960, while at her home Jennie remarked that she had some pains in her chest and needed to lie down. She hurried
Jennie Ottilia Andersonover to the couch and then very quickly death overtook her; her well deserved rest had come and her soul found release.
The Bahá'í funeral service for her served as a teaching medium, which was her heart's desire, and shall never be forgotten in the hearts of those who were present, for the spirit was heavenly.
Quoting a letter received from the Hands of the Cause residing in the Holy Land, in part, is fitting: "The soil where the remains of a pioneer are laid to rest is indeed blessed.
Not only does the Bahá'í world today know and cherish the memory of pioneers gathered to the AbhA Kingdom, but future generations will recognize what they owe to the courage and the sacrifice of these valiant souls.
LOUISE M. ERICKSONLouise M. Erickson was born in Sweden and with a healthy curiosity and interest in other lands travelled to the United States at the early age of thirteen. She heard of the Baha Faith through some of the earliest believers, and had the privilege of knowing some of these wonderful Baha teachers
Page 914while living in New York City before her return to Sweden. In 1912 she visited 'Abdu'l-Bahá in Chicago, New York City and Paris; He showed her great kindness.
Mrs. Erickson visited Shoghi Effendi in 1955 at which time the Guardian encouraged her to sponsor the translation and publishing of Bahá'u'lláh and the New Era in Swedish; this she did in cooperation with Mrs. Rudd-Pa]mgren. She traveled extensively throughout Sweden, presenting the Faith and giving the Message to everyone she could. At one time she gave the Message to the Crown Prince of Sweden, and also the Swedish
Minister Carl Lindliagen.She had also informed the Mayor of the City of New York, when she had resided there of this
Faith.The steadfastness of Louise Erickson and her great wish to spread the Message were prominent qualities.
Nothing could prove a hindrance to her desire to do this and she never missed an opportunity to bring forward and spread the knowledge of the Faith to which she was so deeply devoted. Carl Lindliagen, Minister of the State of Sweden, having heard the Message from her said:
"Louise, the Crown Princemust know about this." He then telephoned the Royal Palace and an interview was arranged limited to twenty minutes � the outcome was that the Crown Prince gave her two hours.
Louise Erickson attended mafi~ Bahá'í functions, including Convention in the United States, Stockholm and Denmark, as well as summer schools in Green Acre, Maine, and Denmark. She loved the Faith and did all she could to support its activities and functions.
She passed away Oct. 12, 1960, in Gbteborg. Bahá'í services were held for her, and she rests in the same cemetery with only a single grave between her and that of Jennie Anderson, another wonderful Swedish pioneer, whom she had known and loved.
For Louise Erickson, too, the words of the Hands of the Cause can be quoted: "The soil where the remains of a pioneer are laid to rest is indeed blessed.
Not only does the Baha world today know and cherish the memory of pioneers gathered to the Abha Kingdom, but future generations will recognize what they owe to the courage and the sacrifice of these valiant souls."
JEAN A. BONN1895 � 1959 Severence is the quality that distinguished Elisabeth; single-minded devotion to her Lord. She expressed a shining courage in her domination of her weak physical body, and faced and solved incredible problems without fear, in her work for the Faith in Latin-America. Prayer and a deep abiding Faith were the standards proudly borne by this dainty little woman with her curly red hair. A flower, fresh as springtime placed upon her left shoulder, was her insignia.
Elisabeth became a BahaApril 19, 1937. She left her home in Lima, Ohio on November 28, 1940 to go to Asuncion, Paraguay, there to open a new country to the Faith and to help establish an Assembly.
However, in 1941 she had to return to the United States because of illness.
Elisabeth regained her health to some degree, but during this time the death of her
Page 915mother occurred and so after this loss she left, for a second voyage, on November 28, 1944.
During this trip she rebuilt the Assemblies in Caracas, Bogota, Lirna, Santiago, Montevideo and finally returned to her beloved Paraguay, although some delay was encountered because of a shipwreck, arriving June 27, 1945.
After rebuilding this community she left in October to aid Central America, facing revolutions, and incredibly difficult problems within the Bahá'í communities.
On July 9, 1946 Elisabethwas recalled to Chicago, Illinois to serve as the Secretary of the Inter-America Committee and to help guide, inspire and encourage its members, for new pioneers were now arising to fulfill the second Seven-Year Plan.
She organized and coordinated the Committee work which she was so eminently well prepared to do. Her ability as a writer and her brilliant mind were invaluable in preparing the South and Central American friends to form their National Spiritual Assemblies in 1951.
In October, 1949 Elisabethmade her third trip to Latin America, holding teaching conferences in Havana, Mexico City, Guatemala, San Salvador,
Honduras, Managua (Nicaragua)and Costa Rica, and arrived in Panama on February 13, 1950. Having fought illness all the way she finally took to her bed for five weeks and was very, very ill. But her courage and devotion helped her to publish Comunidad Baha'i, and she helped prepare and publish El Plan Divino.
She had formerly prepared the pamphlet, Prophecy Fulfilled for the National Spiritual Assembly of the United States. In December 1950, she was again recalled to Chicago, Illinois to guide the formation of the two Latin American National Spiritual Assemblies, serving as Secretary of the Inter-America Committee.
With the National SpiritualAssemblies of South and Central America elected in April of 1951 the Inter-America Committee ceased to exist.
As a memorial to her beloved spiritual mother Dorothy Baker, Hand of the Cause, Elisabeth set out on her fourth trip on August 27, 1954, having obtained a ten-month teaching contract in Monterrey, Mexico which was a goal city. The pupils of her school, ranging from twelve through eighteen years of age, offered Elisabeth a new field of service, and her knowledge and love helped to guide and orient these children.
On August 29, 1955 she came to live with me and continued to teach in the same school. Her work with the fourth grade for a period of three years was such that Elisabeth Hope Cheney will never be forgotten there. She gently but firmly guided the children to self-understanding and the right path.
Elisabeth made many teaching trips in the Dominican Republic and during 1957 when the National Spiritual Assembly of the Greater Antilles was elected, Elisabeth became a member, and the following year she was elected to serve as its Secretary. However, ill health was to prove too much of a barrier and she was soon unable to serve in the capacity of Secretary, although she continued to serve everyone through prayer and as much service as she was able to give.
On December 31, 1958, at the request of Horaceto a hospital in Miami, Florida where, much to the amazement of the physicians there, she survived two major operations for cancer and then went to her home in Lima, Ohio.
Her letters to me were always filled with the constant hope and desire to be able to continue to serve the Faith but this was not to be for her frail body was unable to withstand a third operation and on October 8, 1959 Elisabeth passed on to the AbM Kingdom to join her Lord, and her adored Dorothy Baker.
SHEILA RICE-WRAY"In His service" is the simple but all-encompassing inscription on the tomb of Shawkat 'All Faraju'11Th, erected in Tripoli in
North Africa. Servicecharacterized the thoughts and actions of this noble lady who was born in the cradle of the Bahá'í Faith, Shir4z. In this southern Persian city Shawkat Kh6num first saw the light of day in the last decade of the nineteenth century. She lived there until around the age of three years and then was taken by her family to Egypt, first to Cairo and then to Mallawi.
At an early age she married the distinguishedFaraju'11Th Zaki al-Kurdi, who had been attracted to the Faith by Mirza Abti'1-Fa4l, greatest of Bahá'í scholars. $haykfi Faraju'11~h as a young boy had left his native
MarivAn in Persian Kur-dist~nand traveled to Cairo where he became a student at al-Azhar, the thousand-year-old Islamic university.
Sfiaykft Faraju'llAh was deeply loved by 'Abdu'l-Bahá, and received many Tablets from
Him; Shoghi Effencliletters. Shaykh Faraju'11~h edited with meticulous care and published many Bahá'í books in Persian and Arabic. Associated with him at every step was Shawkat Kh~num. She proofread manuscripts and assisted in the multitude of tasks connected with the painstaking and arduous business of publishing. Her patience, perseverance, and serenity were valued assets in these activities.
The passing of Shay~h Faraju'llAh toward the close of 1937, marked the beginning of a new chapter of service for Shawkat Kh6nuin. In the spring of 1938, she joined her daughter, Baha, in Bag~d6d, where she was of constant comfort and aid to Bahá'í travelers and pioneers. Her knowledge of both Persian and Arabic, her unswerving steadfastness and loyalty to the Cause of God and to His Sign on earth, her openhanded hospitality, her sympathy and understanding, were outstanding. It was fitting a memorial service for her should have been held under the auspices of the National Spiritual Assembly of the Bahá'ís of 'IrAq, in BaghdAd.
Severe illnesses did not diminish her ardor for serving the Faith and the friends. In 1950 she journeyed to the United States, a nation whose customs and language were almost wholly new to her. She quickly attracted a throng of admirers and well-wishers, first in New York and then in California.
Shawkat KhAnurn was eager to extend the range of her activities and it was with a happy heart that she hailed the prospect of settling in Africa.
She accompanied EllaBailey, Baha, her grandson, and the writer to Tripoli in July 1953. The following Rhjv~n she became a member of the first Spiritual
Assembly of Tripoli. Independentin outlook, wise in judgment, humble and gentle in manner, her virtues as an administrator were not inconsiderable. The one drawback was lack of freedom to teach, to use those wonderful talents that had attracted many people of capacity to the Faith in Egypt and 'IrAq. Her humility and love for the Faith, her unfailing loyalty to the Guardian, and her daily life of sacrifice for His loved ones merited the praise and emulation accorded her by the friends in Egypt, 'IrAq, America, and Libya. They often remarked that she did not have a selfish bone in her body.
Her final illness in mid-February 1956 was short and her last words were of thanksgiving and gratitude. She kept repeating, "Thank you, thank you," to the attendants at the United States Air
Force Hospital at Wheelus Field.Her sweet Persian words to me will ever be graven upon my mind and soul.
As oxygen was administered to her she said in Persian, "This is the door of Paradise." Little did we realize that her earthly end would come in a brief hour or two.
The beloved Guardian cabled assurances of his prayers and the Secretary-General of the International Baha Council wrote on March 10, 1956: "The Guardian was very distressed. He asks that you assure her daughter and relatives
Page 917that he is praying fervently for the progress of her soul in the realms beyond.
She will surely be richly rewarded by Bahá'u'lláh for the services which she has rendered so sacrificially and unselfishly all the years of her life. Her services reached their climax in her becoming a member of the Spiritual Assembly of Tripoli, one of the beacon lights of the Faith in that country."
ROBERT L. GULICK JR.Roque Centurion Miranda, the first person to accept the Faith of Bahá'u'lláh in Paraguay, died very suddenly of a heart attack on January 31, 1960. The history of the Faith in Paraguay will forever be associated with his name for he held the small band of believers together through the example of love and devotion for a period of nineteen years. lie served on the
Local Spiritual Assemblyfrom the time of its formation, was their delegate to the
Latin-American Congressesand was the Paraguayan representative to the Baha Jubilee in 1944111 Wilinette, Illinois.
He served on the Regional National Spiritual Assembly of Argentina, Bolivia, Chile, Paraguay and Uruguay from the time of its formation in 1957 to the date of his passing.
He was a man greatly loved in his country and all radio programs devoted hours to eulogizing both his life and his theatrical achievements at the time of his death.
He was the head of the National School of Theater in Paraguay and was known as an artist, playwright, poet and teacher. During his last year of life he was paid homage for some thirty years of devotion given to the culture of Paraguay. His body was laid out in state in the Municipal Theater, with the government of Paraguay taking charge of his funeral, in cooperation with the Baha'is, with Baha memorial services held in the theater and at the cemetery. A grief-stricken country joined in a shared sorrow.
Roque was known for his great humility, compassion and sympathy toward the sufferings of his people.
As he would walk down the streets of the city of Asuncion everyone
Roque Centurion Mirandagreeted him with big Latin embraces and to visiting IBahá'ís his name was an open sesame toward a warm welcome in Paraguay. Although renowned his Life was characterized as one living almost in poverty and in the most humble of neighborhoods.
A Minister of the Government of Paraguay said of Roque that he was the true Guarani Paraguayan who represented the soul of his country. An Ambassador said that he was a personage who represented the new spirit of Paraguay and generations of Paraguayans will gratefully remember that such a man lived among them.
He gave numerous talks about the Faith on various radio stations and he spoke of the Faith constantly to the many daily visitors to his office. The Hand of the Cause Dr. Herrnann
Grossman said, "Doeshis country really recognize its great loss? He was truly a great soul." An Auxiliary Board member, who knew him well, wrote that Roque's sacrifices and sufferings for the Faith had been intense and that it might well be that his death would prove a ransom for his country and bring a harvest of the masses into the Faith in the future.
Page 918was like a father to the Paraguayans, and even during his last hours, ever mindful of the Faith, he kept repeating again and again, "What more can I do for my people? What more can I do for my Faith?
What more can I do to serve Bahá'u'lláh 2"1895 � 1958 Mrs. Fritzi Shaver, ardent follower of IBahá'u'lláh, left her home in Minneapolis, Minnesota, in 1943 to pioneer with her sister in Sioux Falls,
South Dakota.A nature sparkling with beauty, laughter and love, Mrs. Shaver attracted hearts and enkindled friendships.
Her chosen professional fields were music and dramatics, and after becoming a Baha'i, she augmented these with her greatest of all delights � namely, teaching the Faith. Hers was the gift of sensing deeply the spiritual needs and aptitudes of her listeners.
In 1946, when the beloved Guardian launched hisand called for pioneers to establish the Faith in the capital cities of ten Western European countries, the two inseparable sisters offered their services.
The European Teachingchose Bern, Switzerland, for them, and on April 7, 1947, they arrived at their post, overjoyed to be met by four of the Geneva friends who had so thoughtfully travelled to Bern to welcome them.
On that same day � Easter Monday � the first Bahá'í Feast in Bern was held by this little group of six, in the sisters' room at the Kreuz Hotel. The story of the development of the Cause in Bern in those early days will be written by other hands.
After six years in Bern, Mrs. Shaver undertook pioneering in other cities, including Dasel, where she again joined her sister, and from whence she left Switzerland in 1956 to pioneer in Luxembourg. Before many months Mrs. Shaver became seriously ill and was forced to return to her sister's home in Basel. Intense suffering lay before her, during which she bore her affliction with undimmed sweet-Fritzi
Fritzi Shaverness and patience, teaching from her bed to the very last. Her faith was indomitable and shed its radiance in her angelic submission to the Will of God. Deeply touched by the special prayers of the beloved Guardian, and by the love, helpfulness and generosity which streamed in to her from all directions, she would frequently remark: "It has been worth all of the suffering to experience this divine love!"
Two thousand friends from all parts of the world attending the Frankfurt
Intercontinen-ta] Conferencewere witness to another rare privilege which God in His great bounty accorded our beloved "Fritzi".
On July 27, 1958, when the message of her passing was read from the podium in Frankfurt, this glorious assemblage rose to its feet and centered its thoughts upon her while prayers were being read.
How unfathomable the spiritual forces which were released in those moments! In the words of returning friends, Fritzi was carried to the AbM Kingdom on the wings of boundless love and devotion.
On August first � Switzerland'sIndependence Day � under blue skies and a smiling
Page 919sun, Mrs. Shaver was carried to her resting place in the beautiful Hdrnli
Cemetery of Basel. Theaccompanying friends, heartbroken by the loss, yet gave silent thanks that God had released this faithful one from earthly limitations for activity in the timeless freedom of loftier spheres.
ELSA STEINMETZ1920 � i 960 Farrukh loas was gifted with a superior intellect, a warm and vibrant nature, with great personal charm and, above all, with spiritual capacity that was transmuted into service to the Faith which was the beacon of her life. Farrukh's many friends felt the void that is left in the world when such a radiant personality passes on; yet the thought was expressed repeatedly, in the hundreds of tributes that poured in to her family, that now she could fully and joyously use all of the innate talent which she possessed to such an outstanding degree.
Farrukh was born Mary Lorraine loas but was known from early childhood as Farrukh a name meaning "Joyous One, � bestowed upon her by 'Abdu'l-Bahá � a name which she loved.
She grew up in a family who were completely devoted to the Faith of Bahá'u'lláh, her paternal grandparents having been among the earliest believers in America. Her father's life had been indelibly stamped, as a young boy, by his meeting the Master in America in 1912. lIe was to be called many years later by Shoghi Effendi to serve at the World Center, in Haifa, where he became secretary-general of the first International Baha Council. Earlier he had been appointed a Hand of the Cause. In 1955, her mother, Sylvia, was also appointed to the International Bahá'í Council. Farrukh was aware of all these bounties; but she had, as well as a superior mind, an independent spirit and her conviction as a Baha was not based upon acceptance but upon certitude.
One who learned of the Faith from her and who herself became an outstanding teacher and pioneer has stated: "The quality of Farrukh's faith was unique in my experience among Baha'is. It seemed to me that it wasn't an achievement � it was an endowment from God.
She did not believe � she knew."To a close friend Farrukh confided that her earliest and happiest Baha memories were her summers at Geyserville
Baha School in California.She was present in 1927 at the official opening of the school and attended each summer thereafter for twenty years until her family moved to Wilmette, Illinois. She served on the school committee, taught classes, led many youth activities. An intimate friend of those days writes: "She loved to sit and listen as a child for endless hours to deep and profound discussions of the meaning of life and the thrilling way the Faith knits all the aspects of life together.
She was passionate about discussions, and remained so. She found it essential to follow a thing to its ultimate conclusion which made her a superb teacher."
She once said that in her early years she was engrossed mostly in the spiritual and social teachings but that her father's classes on administration had awakened a keen interest in her in this aspect and it became of deep and vital interest to her. She was an articulate exponent of the administrative order, its uniqueness, and of its eventual fruition into the World
Order of Bahá'u'lláh.She was deeply conscious of the historic period of the Faith in which she lived, spanned by the leadership of the beloved Guardian, Shoghi Effendi.
At the time of his passing, while flying to London to attend his funeral, she wrote her thoughts of him: "...one whom most of us had never seen, but who was identified as an integral part of the very fabric of this our Faith, one who had been the very pulse of the word Bahá'í for those of us who were born and grew up under him alone."
Farrukh was seventeen, ready to graduate from high school in 1937 when the first Seven Year Plan was announced.
In January of 1937 ShoghiEffendi stated that to establish the Faith in thirty-four new states and provinces of the United States and Canada was the obligation of each individual as well as Assembly. Her thoughts and feelings had been galvanized by the Guardian's Plan and she put aside her education in 1942 and went to Boise, Idaho to pioneer in a state that did not yet have a Baha Assembly. In
AprilThroughout her lifetime Farrukh was to respond in this way to the messages of Shoghi Effendi. A Bahá'í recalls vividly her enthusiasm when Shoghi Effendi announced the second Seven Year Plan: "Farrukh's joy and enthusiasm were all that our Guardian could possibly have desired. .all of my Bahá'í life I have had a special feeling about pioneering because of the way Farrukli spoke of it. She made it seem that pioneering was life itself."
Leaving Boise, Farrukhreturned to university life and graduated with distinction, a Phi Beta
Kappa, from StanfordUniversity in 1945. A fellow student at Stanford recalls this of her: "She had a wonderfully clear, incisive mind, capable of absorbing an almost unlimited number of facts, analyzing them, evaluating them and using them in new contexts. She was a joy to her teachers who on more than one occasion in my presence praised her attitude and ability."
As a Bahá'í she also felt that her university work was a reflection upon her Faith and her self-imposed standards were very high.
Her participation in the second Seven Year Plan began in the southwest, particularly in Texas.
She followed a series of public meetings given by her father with a regular, weekly circuit of teaching that included several Texas commirnities; and in April of 1948 both
Dallas and San AntonioDuring her years in Wilmette, Farrukh served in multitudinous ways: as a public speaker on many platforms and in Baha Temple meetings held in Foundation Hall; on the Public Relations
Committee; the Bahá'ías an editor of Bahá'í News. She worked in the office of the Baha Publishing Trust in Wilmette for over a year in an editorial capacity.
She compiled The Dramaof Salvation used in institutes throughout the United States and other countries.
It was during her work at the publishing office that the message froiri Shoghi Effendi launching the World Crusade of 1953 � 1963 arrived. Her response was electric.
Her mind leaped ahead, contemplating how this awesome Plan would affect the world, the Baha, her own life. She could not know then that she would pioneer once again on the home front, in two countries abroad, and finally be released to the AbM Kingdom, before its final completion.
She went to Texas again and helped to establish the first Assembly in Ft. Worth in April, 1955.
Then late in 1956, she went to France at the request of the European Teaching Committee. Here she served on the Local Assembly of Paris. She became chairman of the National Teaching Committee and worked without cessation in developing an excellent teaching program that included all details of circuit teaching, workshops, and regional conferences with that rare quality of organization and follow-through that she bad. Four Local Assemblies were formed in the provinces.
She helped to locate the Baha Temple site for France west of Paris on the Seine and the endowment property located in the southwest, central part of the country, both goals of the World Crusade.
One of her last, magnificent services to a community which she loved was her indefatigable work in the preparation for the convention that elected the first National Spiritual Assembly of France in 1958. Throughout all of these years of service, made difficult after the loss of Shoghi Effendi, Farrukh was outstanding for her absolute firmness in the Covenant, for her elucidation of and courageous adherence to the administrative principles of the Faith. There were times when her efforts in these
Page 921directions, coupled with her less than robust health, brought deep suffering.
Early in 1959 she returned to America for medical treatment. Though aware of the seriousness of her illness, she showed her moral courage at this time in insisting that her beloved parents should not know or be distressed at a time when they were overwhelmed with work at the World Center. Regaining some vigor, she once more responded to the call for pioneers and in the autumn went to Florence, Italy � her last post.
Her health failed and finally she was prevailed upon to return to America early in 1960 for treatment, though adamant in her desires and plans to return to Europe. A few months later, on April 14, she passed away and was buried in Washington on a beautiful spring day that reflected in its bright sunshine, bird song, blossoming shrubs and flowers not oniy the radiance of her own spirit, but the promise of the world to come.
EUNICE BRAUNwas born on May 6, 1907 in Col6n, Republic of Panama, the daughter of
Emma Louise and George AlexanderMcAllister. She attended an English-language elementary school, the E. A. Kerr School, and afterwards completed her studies at the Uruguay School in the city of Coldn.
Then she further continued her education by taking up accounting at the Professional School in Panama City, graduating in 1927.
To her family and the business world Amy was thought of as a self-disciplinarian and was always methodical in her pursuits throughout her life. Her motto was, "There is only one way to do anything, and that is, the right way."
In 1953, scarcely three years after entering the Faith � years which had been spent in stalwart and constant service to the Local Assembly and community of Col6n � Amy was elected to the Regional
National Spiritual Assemblyof the Baha of Central America, Mexico and Panama, which at that time also encompassed the Greater Antilles and a major part of the Islands of the Pacific.
In 1954 she was reelected and served as RecordingAmy now decided she would pioneer to Escasci, Costa Rica, and offer what services she could in the consolidation of the Assembly and the cornnmnity there. In 1960, however, she was again elected as a member of the Regional National Assembly and although still in poor health she voluntarily offered her services as
Assistant Corresponding Secretary.After a year of very intensive Bahá'í activity in Costa Rica, Amy had to return to Panama for further medical treatment and because of physical complications it was not possible for her to return to Costa Rica. She knew for her health she should return to Col6n but she did not wish to leave the pioneer field, and her last request prior to leaving the National
Ijazfratu'1-Quds in Panamato return to Col6n was to be placed aboard a ship destined for Bluefields, Nicaragua which she hoped would fulfill her past assignment as a traveling teacher to a goal city which was so dear to her heart.
On DecenTher 17, 1960Amy passed away during the time the Regional National Assembly was in session in Guatemala City; all the members present knew how much she had wanted to attend this meeting. It was decided that during the seven
National Teaching Congressesto be held at the end of December, in each of the seven countries comprising the regional area, memorial services would be held in her honor.
Amy McAllister was a vital part of Shoghi Effendi's World Crusade and she was dedicated to the beloved Guardian and gladly gave her life to the service of the Faith of Bahá'u'lláh. A most befitting tribute to Amy McAllister would be found in the words of the Master: "The disciples of Christ forgot themselves and all earthly things, forsook all their cares and belongings, purged themselves of self and passion and with absolute detachment scattered far and wide and engaged in calling the peoples of the world to the Divine Guidance, until at last they made the world another world, illumined
Page 922the surface of the earth and even to the last hour proved self sacrificing in the pathway of that
Beloved One of God."1873 � 1962 Ella Warden Duffield was born in Pittsburgh, Pennsylvania in 1873 of Scottish-Irish descent the family name being Semple. Both of her parents were from the region of New-townards and Belfast, Ireland, but they had come to the United States when they were very small children. Ella's parents were members of the Presbyterian church and she was reared in a family whose life was deeply influenced by the essential teachings of Christianity and a strong belief in God.
Ella had a great love for music and her ability to play the piano from an early age found her attracted more and more to the world of music.
She also had a fine contralto voice and during a period of ten years was well known on the concert stage, and she sang in several of the largest churches in her native city.
She married Dr. ThomasMcCann, a surgeon, and from this union a daughter was born. I-Icr happiness in this marriage was shortlived for within four years her husband died. Three years later she remarried, this time to Dr. William Duffield, M. D., and they established their home in Los Angeles, California.
it was during this time that Ella Duffield identified herself with the musical world of California and she composed many songs which gained her international recognition, one in particular being a book of songs called Songs for (ii jidren.
In 1933 Ella, accompanied by her daughter, first heard of the Bahá'í Faith at the home of Mrs. Martin Carter, and the speaker at the time was Beulah Storrs Lewis. Ella often said that she did not know the moment when she accepted Bahá'u'lláh, but that it happened very soon after she began reading the Teachings, every word convincing her of the station of Bahá'u'lláh.
From the time she accepted the Faith her life was spent in dedication to serving
Ella W. Duflieldit in every way that it was possible for her to do so. She was an avid reader and her constant study of the creative Word gave her a great reserve of power which served her particularly in her later years.
When the Guardian, ShoghiEffendi, called upon the American believers to leave their country and to pioneer in foreign lands she asked to accompany her daughter in answer to this call. They arrived on the island of Madeira on September 30, 1953.
Ten months after their arrival there they were asked to go to France by the European Teaching Committee of the United States, where the work of consolidating the Faith toward the formation of a National Spiritual Assembly had been inaugurated by the Guardian in his message to the United States of July 28, 1954.
There were already two pioneers of the Faith on Madeira so Ella and her daughter accepted the request of the Teaching Coin-mittee and arrived in the city designated to them, which was Nice
(Alpes-Maritirnes), FranceElla Duffield was in very delicate health when she left her home, but in spite of this she was able to serve for nine years of the
Page 923Ten-Year Crusade instigated by the Guardian. It was during the last four years of her life, at a time when she was practically bedridden, that her great spiritual capacity was most strongly felt by everyone who came in contact with her, and although many of the people who visited her at this time did not speak her language, nor she theirs, they felt the great assurance in the Faith that she had and Ella, who knew that a new and happier world was being born, gave forth a quality of humor that was a delight to those around her.
In her 89th year, this Knight of Bahá'u'lláh passed into the Abha Kingdom and she is buried in the Cimiti&re de 1'Fst, high in the hills overlooking the Mediterranean.
SARA M. KENNY1906 � 1 960 Frances Wells, n& West, was a pioneer whose labors for the spread of the Faith of Bahá'u'lláh took her far north to Alaska and then, much later, to Luxembourg in the heart of Europe, where, on December 27, 1960, she passed away and she was buried in her goal city of Differdange. Her determined and dedicated services recall these words of Bahá'u'lláh: "They who have forsaken their country for the purpose of teaching Our Cause � these shall the Faithful Spirit strengthen through Us power. No act, however great can compare with it... Stick a service is indeed the prince of all goodly deeds."
Frances was a child of six when 'Abdu'l-Bahá visited Los Angeles.
As was His custom, He called the children aroundbrought her nieces to Him. Little Frances, with her flaming red hair and green eyes received her gift of roses from the Master, but secretly, she told us, she wished they had been candy.
All her life Frances served the Faith, first in Los Angeles and in Big Bear and then in 1943 in Alaska where she pioneered for seventeen years. In Anchorage she worked with Honor Kempton helping with her famous "Book Cache", giving radio talks, teaching, visiting many cities, and engaging in many other
Bahá'í activities. TheGuardian was particularly pleased with her achievement of being able to take the Faith to Point Barrow above the Arctic Circle, where, tinder most difficult conditions she worked among the Eskimos for three years, which led to the acceptance by the first Eskimo in that region of the Faith of Bahá'u'lláh.
In 1958 Frances made the Pilgrimage to the Worldin the Benelux countries on her way back to Alaska, she decided to answer the urgent call to pioneer in a European goal city and on August 3, 1959 she arrived in Luxembourg and settled in the town of
Differdange. Althoughignorant of the Languages and customs, she followed in the steps of other pioneers and was able to gather a group of sincere friends around her. Frances was faced with many tests in her new post and handled them with the same courage and perserverance that she had shown in other adverse circumstances.
ACter attending the ceremony of the laying of the cornerstone of the Mother Temple of Europe at Frankfurt,
Germany. on November20, the condition of great fatigue which Frances had been feeling suddenly became very acute. On December 7 she entered the hospital at Esch where her ailment was diagnosed as leukemia; she lived only three
Page 924more weeks. During that time she was lovingly attended and nursed by the Bahá'í friends until on the night of December 27 she quietly slipped away.
December 31, some seventy Bahá'ís and townspeople assembled to pay Frances homage at the service held in the open air before the casket. The
Mayor of Differdangewas represented and Mr. Donald Cruz, the secretary of the American Embassy, represented the United States Government. Mr. Ben Levy, of the Benelux National Spiritual Assembly had been chosen as the spokesman of that group as it was through hearing Frances teach the Faith in Alaska that he had become a Baha, and Honor Kempton, whom Frances had followed to Alaska, and who had introduced the Faith in Luxembourg in 1946, read the last prayer.
Frances Wells, pioneer, lies on the slope facing the Holy Land with the fields of flowers that she so loved spreading out in a bright carpet aroand the area, and the great iron mines toward the rear, symbols, perhaps, of her iron determination serving the softer flowers of spirit.
VIRGINIA ORBISON1892 � 1954 The little white signal flag went up in the window.
There was a shout, "Uncle Harry is well enough to have us come."
Small feet hurried along the apartment corridors.Up to the last day of his life on earth, Harry was with children.
How well he understood them, and how they in turn, loved him.
This understanding of children, and for the world of nature, were Harry's dominant characteristics.
Harry Edwin Ford was horn in Rushford, New York, August 7, 1892. His father was a lumberman and their home was a cabin on the edge of the forest. Harry was the eldest of six children; the first little ones he loved and cared for. Much of his early youth was spent
Harry Edwin Fordin the woods with his father; the world of nature was his home.
He received his education in Upper New York, graduating with a B.S. degree in education from Syracuse University. In 1910 he accepted his first official teaching position and from then until he retired in 1948, in order to devote all of his life to the Baha Faith, he was a teacher and principal of schools.
When Harry first heard of the Faith about 1936, he said at once, "But I have thought out my own religion; it does not need a church and does not harm any living thing." In truth he had been waiting for the Baha Faith! He became active at once. He taught at Green Acre, wrote short stories for children, served on national committees.
Upon the suggestion ofand Bahá'í Ford moved from New York State to Colorado Springs in 1948. Mr. and Mrs. Mathews had asked them to help manage the International Baha School. For five years Harry was active at the school in the summer months, then traveled extensively during the winters teaching the Faith.
In 1952, in response to a question from me, Shoghi Effendi again conferred a great blessing upon Harry by asking us to go to
Page 925Johannesburg, South Africa, to pioneer. Although Harry was ill he knew this was the crowning event of his life and with all his heart he prepared for the trip.
In July 1953, JohannesburgIn a small one-room apartment, he prayed to be allowed to find receptive hearts in this city of no friends.
His strength was rapidly failing but he could just manage a short walk each day. On these walks he met the children! Like a pied piper he found them. Soon they were overrunning the tiny flat until his oniy way to have quiet was to put up the little white flag in the window when he was able to see them.
He told them stories of all the growing things around them, and of the new Messenger for this Day. The children told their parents; the parents came to see the much loved "Uncle Harry." Thils the first class on the Faith was established.
On January 11, 1954, Harry quietly passed from this world into the next.
He is buried in Johannesburg.The tributes he would have wanted most, followed his passing. A cable from the beloved Guardian reading: "Profoundly grieved passing devoted exemplary pioneer � reward AbbA Kingdom � praying progress soul..
A lovely bunch of African flowers on his grave was marked: "From The Children."
BAHÁ'Í FORDOn Tuesday morning, 18th September 1962, valiant pioneer, Knight of Bahá'u'lláh, Mrs. Dulcie Burns Dive, passed to the Abh~ Kingdom in Auckland, New Zealand.
The Faith has surely lost one of its most devoted servants in the Pacific area.
Mrs. Dive, after working with her own community in Auckland, moved to Australia, where she was active in the teaching work and served for some years on the National Assembly of Australia and New
Zealand. When the Guardiancalled for pioneers to settle virgin areas Mrs. Dive left for the Pacific islands, where her services were invaluable.
She served on the Regional Spiritual Assembly of the South Pacific from the time it was formed in 1959 until her death.
The Bahá'ís oF the Antipodes have cause to be grateful for her many services; her name will be forever remembered as one of the first pioneers of the Faith from this area.
CYRUS SAMANDARI1934 � 1958 This radiant young believer received the approval of the beloved Guardian for his pioneer project to Somalia in 1955. Assured by the promise of success which Shoghi Effendi had given him, he arrived in Mogadiscio on Bahá'u'lláh's birthday, and by his warmheartedness and beautiful chanting endeared himself to us all, Ills style of chanting was, indeed, unique and he became a nightingale.
He studied hard and learned to speak not only Arabic but sufficient Somali (which has, as yet, no script) to be able to teach the Faith. He taught with such love, patience and sincerity that he was able to attract many souls.
He not only taught the Faith, but mathematics, Arabic and English to the many young men who were unable to study at schooL The first Ricjv~n after his arrival in Mogadiscio, he was elected to the Local Spiritual Assembly, and he was also an active member of the local teaching committee. He continued to serve on these two bodies until he fell ill.
He taught early morning, midday, evening and night, and even during work, fearlessly and with as much wisdom as his ardent nature permitted. He showered love upon his contacts and in less than two years brought six souls to the Faith, in a country where fanaticism and opposition made many difficulties.
Most young men would have been bored and complained of the dullness of their life here, but although he lived such a simple, restricted life, he was always radiantly happy, which, combined with his kindly, sympathetic nature, made him not oniy magnetic but a very successful teacher. Even the fanatical people who came to the shop to threaten him during his life, were shocked to hear of his death and declared that he was a very good young man.
One of his spiritual children transferred to Afgoi; together they started extension teaching, Cyrus traveling in the crowded
Page 926Somali bus or an open lorry. One of the contacts that he made in Afgoi moved to the bush; Cyrus found a young man who came from the same bush village and was returning on foot that evening; he insisted on accompanying him, although he was told that the way was rough and long. They arrived at nightfall and Cyrus went to the hut of his friend, shared his strange food and slept beside him on a mat. The other villagers were astonished to see a white man staying with them.
Next day, very early in the morning, they made their journey back to Afgoi, the sun beating down on them and the dust choking them. Cyrus returned home, burnt by the sun, tired with the long walks but happy that he had obeyed 'Abdu'l-Bahá'í wish literally.
When Cyrus heard of the passing of the beloved Guardian, the radiant light was extinguished, and he said in a broken voice: "There is nothing to live for now. Life without the beloved Guardian has no meaning." Not many days later he became unwell.
At first he was nursed at home, all this time receiving a flow of students and contacts, who came for lessons in Arabic or mathematics, or for "bedside firesides." He continually apologized for giving trouble, though, in fact, he was uncomplaining and undemanding. When his condition suddenly became serious, he was hurried to a hospital. This was during the Kampala Conference, which he had so hoped to attend. A cable was sent, asking for prayers, and beloved Abdu'l-Bahá Rhbiyyih Kh6num herself called upon the friends to join in praying for his recovery. The cable informing us of her solicitude for him came to lighten a very dark day of suffering.
After the conference, his uncle, the Hand of the Cause, Mr. Samandarf, visited Mogadiscio and gave Cyrus great happiness; some of his old radiance returned to his face.
It was discovered a serious operation would be necessary, and he was sent by air to Nairobi on March 19; with broken hearts his relatives in Mogadiscio helped the now frail and pathetic figure to board the plane � a shadow of the former finely built, handsome young man. The operation proved to be useless, as he was suffering from advanced cancer. Doctors and nurses were all deeply impressed with his gentle and courageous character. He slipped from this life to the next on the evening of April 5, 1958, with the Nairobi pioneers watching over him. Although it had been hoped that he could regain sufficient strength to pass his last days with his beloved mother, he was destined by God to serve the Faith in death as in life. The Nairobi friends were able to acquire a Bahá'í burial ground and obtain special permission to bury both black and white in the same area. Thus he helped to win another goal.
The Hands of the Cause in the Holy Land cabled: "Confident spirit devoted enkindled pioneer receiving reward presence beloved Guardian
Abh~ Kingdom. PrayingThe high point in the lives of our parents was in the summer of 1921, when we all visited 'Abdu'l-Bahá in Haifa, Palestine. In a farewell talk, on July 23, 1921, lIe said: "You have journeyed from that long distant region and arrived in this Holy Land and you have visited the two Holy Shrines.
YouNot everybody has such a gift. You became confirmed in it with utmost sincerity and with your attention turned toward the Kingdom of
God completely. Whileyou were here, we were pleased with you and you with us. Visiting is good like this for it is of worship. This visit of yours is well accepted in the Kingdom of Abh&.
Its results will remain with you forever. Therefore, you should thank God that you attained to such great
Bounty."Now that you return, your going should be like the breeze that comes out of a rosegarden � the breeze that has a very sweet fragrance.
You who return should be in utmost joy and mirth, and with great glad tidings be the cause of the happiness of the friends, that whoever meets you may be filled with joy.
"Convey to every one of' the friends the message of kindness from me. You, yourselves, must be like letters, letters that speak. I wish to write to every one of the friends, but you know that I have no time. I am always with you. My heart is with you. I will never forget you."
It seems to us this was true; our parents spent their lives in showing kindliness and thoughtfulness to people everywhere.
Dad was born on a ranch near Galatea, Colorado.Mattoon, were pioneers to the West. With them he lived in a sod hut for a few years. Very early in life, Dad learned to recite and sing. One of his great pleasures throughout his life was taking part in and directing amateur dramatics and talent shows.
His parents returned to Illinois when he was twelve years old. Dad received both his Bachelor of Science and his Master's degrees from the University of Illinois.
He married Annie Ellenhad a full and rewarding life together and shared the great experience of discovering the Faith.
They first heard of it while attending a Sunday School class in the Methodist Church in Urbana, Illinois. Prof Jacob Kunz was the teacher and he told them of a great prophet, Bahá'u'lláh, who had appeared in the East. Shortly after this, Dad read an announcement in the paper about a lecture at the Unitarian Church entitled "The Life of Mu�mmad."
Mother and Dad decided to go.When leaving this meeting, they received an invitation to a forum at which various religious subjects were to be discussed.
At these meetings, they met some of the Bahá'ís who lived in Urbana. They developed a keen interest in the Bahá'í Faith. Whenever one of the friends received a letter from 'Abdu'l-Bahá, it was a treasure for all and everyone rushed to read it. Dad's interest in the Faith continued to grow, as was shown by his correspondence with mother during the world war (he was a First Lieutenant in the United States Army). Many of his letters centered around his thoughts about the Faith and the Bahá'ís he met in other lands.
In the years after the war, the desire to visit 'Abdu'l-Bahá became stronger and stronger; finally, he wrote and asked for permission for him and his family to make the pilgrimage.
A few months before 'Abdu'l-Bahá died, their wish was granted; we remained in Haifa for nineteen days.
From 1920 to 1929, our father was the principal of the High School in St. Joseph, Illinois. He was instrumental in building a fine new school with beautiful grounds which is now the pride of the countryside.
He was very interested in helping deserving students.
Page 928From then on, Dad's activity centered around the Baha House of Worship where he continually served as a guide. He was the chairman of the National Baha Archives Committee from 1934 to 1947. He served on the Inter-America Teaching Committee for many years. He visited most of the countries in Central and South America in the summer of 1949 assisting the Baha activities.
This meant much to him; he always wished to return.
He also visited and worked with the Omaha Indians in Macy, Nebraska.
During all this time he was a loving husband, father and grandfather. lie had a capacity for giving freely of his time and devotion and love. Nothing was ever asked for in return.
Dad had long desired to pioneer, and after the Guardian launched the Ten-Year Crusade this desire grew into a reality when he and mother arrived in Key West, Florida, in August 1954. There he devoted his energies to teaching. He had realized his dream and felt very grateful. He made many friends and gave the Message to everyone he could.
He became well known to the Negroes in Key West and was asked on several occasions to speak to the students attending the Negro High School.
In February, 1955, he suddenly became ill but continued active in the Bahá'í community and to his great joy an Assembly was formed in April, 1956.
The loving spirit of the Bahá'ís was a great solace to him. His spirit never faltered.
Mother has written: "During his last months, he was so unbelievably brave and... never complained.
He never lost his desire to go to South America and when the Conference was in session in Havana, Cuba, he said he felt able to go... he surprised the friends there. He came back very happy about meeting them. Just a short time before he died he gave an inspiring talk to a group of Ba-h&'is and guests in Key West..
On December 24, 1956, Dad passed into the next world. Mother asked us to notify the Guardian.
The Guardian's reply, which was a great source of comfort, is as follows: "Grieved news dear Father's death. Pioneer teaching administrative services unforgettable, highly meritorious. Assure fervent prayers progress his soul AbM Kingdom."
His body lies in the cemetery in Key West. On the marble stone that covers the grave are engraved the words of Bahá'u'lláh, "I have made death a messenger of joy to thee. Wherefore dost thou grieve ?"
ANNAMARIE MATTOON BAKER1902 � 1 962 On June 27, 1962, seated on a bus coming home at noon, Carl Sigurd Hbgberg suffered a heart attack and died.
Born in G6teborg, Sweden, in 1902, Sigurd had gone to America at the age of 24. Having completed his school education and served in the Swedish Navy, he sought a wider field of opportunity.
Was it a foreordained plan which led him to the Bahá'í Faith, though his wife, Alethe Holsapple, and then back to his native land as a Bahá'í pioneer? At the time he became a Baha in southern
California in 1948 Sigurd'swork as a salesman took him through eleven western states. Earnestly he endeavored to apply the principles to business relationships and to put into action those
Words of Bahá'u'lláh:"Should any one of you enter a city, he should become a center of attraction by reason of his sincerity, his faithfulness and love, his honesty and fidelity, his truthfulness and lovingkindness towards all the peoples of the world, so that the people of that city may cry out and say: 'This man is unquestionably a Baha'i'" Over this widespread area he said many prayers and sowed many seeds. In order to attend Feasts he often traveled long distances to reach the nearest Bahá'í community.
What a joy it was to Sigurd when the first Spiritual Assembly in his home community, Culver Township, was formed! He felt his home richly blessed through Bahá'í firesides and by welcoming groups of Baha youth and their friends.
In 1954 Sigurd suffered a serious illness and a period of discouragement followed. One
Page 929morning he awoke as though rejuvenated, saying, "The most wonderful thought was in my mind when I awoke, and now I know I'm going to get well." And he repeated the words of the flAb, "Put your trust wholly in Him, and be assured of ultimate victory." This was a deeply spiritual experience, bringing the conviction that his life had been spared for some purpose. Later, when the call came for pioneers to Sweden, Sigurd and his wife unhesitatingly gave up their jobs and the ranch, which had become a dearly-loved project, sold their possessions and made the journey back to Sigurd's native land.
Many relatives and friends heard of the Faith because of Sigurd's journey back. Resuming the Swedish language after 34 years and trying to express himself in language suited to the Teachings was not an easy task for him, but a limited vocabulary did not deter him � his warmth of spirit, his firm conviction and forthright manner attracted many listeners.
In his zeal to follow the directive of the Guardian, he endeavored as a pioneer to "dig his roots deeply," to show courtesy to neighbors and business associates, to build friendships, and above all, he endeared himself to the children of the neighborhood, to all of whom he was "Farbror" (Uncle). "Perhaps their parents will not accept the Faith," he said, "but these children will one day be Baha'is." The flowers brought by the children, and their parents, when they heard of his passing, testified to their genuine affection for him.
Sigurd was honored in being the first believer to lay down his life in Uppsala. Perhaps the type of teaching which Sigurd did was best expressed by the bus driver who, at the close of the Baha service, laying a wreath at the foot of the grave as a tribute from all the bus drivers, said in part: "We have carried Herr Hbgberg on many journeys and he was such a pleasant passenger, such a fine man, with always a cheery greeting for each of us, that we enjoyed having him ride with us � and now that his journey through life has ended, we wish him a happy passage and glorious transition to his eternal Home."
From the grave of Dag Hammarskjdld one looks through the lovely old birch trees toward the resting-place of "Baha
Pionj~ren Carl SigurdHdgberg" whose monument also bears those immortal Words of Bahá'u'lláh,
"Au Alla Nationer Ma"That all nations should become one in faith and all men as brothers."
ALETHE H. HOOBERO1867 � 1959 Mollie Ankeny Young was born in Clinton, Iowa, in 1867, of a pioneer family. Her maternal grandparents had been the first family to settle there. She often spoke of this maternal grandmother as being a tower of strength and calmness; these qualities she so admired seemed to pass on to her.
She was by birth an Episcopalian, but her religion was not of the Church, but of deeds. She never taught her children by words, but by the example of her upright and generous character.
She never could bear to see others in need and not try to help them.
She seemed to sense a necessity without being told.
Her early life was tragically touched by the death of her first beloved husband,
JamesDwight Lamb, and later by the passing of a cherished daughter. Perhaps these were the incidents which drew Mother away from the social world to which she belonged, to search for the things of the spirit.
The friends she selected were sincere, forthright persons like herself, and with them she explored many avenues of religious thought.
She had no use for sanctimonious piety and never considered that she had any special virtues, her sense of humor was too great for that.
She first received thein the early 1930's, but it was not until 1938 that she turned with all her heart to Bahá'u'lláh.
She was seventy-one years of age at this time, a reserved, direct woman. 1-ler love for Bahá'u'lláh now became such a force in her life that any former barriers of reserve were dissolved. She extended her love and friendliness to God's children of all races and nationalities.
Her every thought seemed to be dominated by the example of 'Abdu'l-Bahá.
Her home in Beverly Hills, Californiawas given over to innumerable Baha activities as well as to regular Sunday evening "fireside" meetings.
These meetings averaged from twenty to thirty persons, many of whom became Baha and are now serving throughout the world.
When attending the Inter-Americanin 1953, she was quickened by the spirit of the world-embracing Crusade and especially with one of its most important objectives, of carrying the Message to every corner of the earth by 1963, the Centenary of the Declaration of Bahá'u'lláh.
She never thought of herself as a Bahá'í teacher � coupled with her strong will there was always humility.
When she heard Arnatu'1-Bah~ Rti~iyyih KMnum, the beloved wife of the Guardian, who had come to the Conference as his special representative, she determined to leave her native land and do what she could to serve Shoghi Effendi in helping to fulfill the goals of the Crusade. She was eighty-six years of age at this time. The statement which had impressed her was the fact that all could serve regardless of age. Those who were too old could go to foreign countries, there by example, they could teach others and they could "lay down their bones" in these foreign lands.
She wound up her affairs, by the fall of 1954 and, accompanied by Mr. and Mrs. Edward Bode, went to Cuernavaca,
M6xico. In 1955 Mothertransferred to Costa Rica. For two years she assisted the work in Costa Rica, first in the City of Alajuela, and later in the village of Escazu, Costa Rica. At this time, as a result of her advanced age, her health began to fail.
She was not one to complain but she deplored the checkrein it put on her being active.
In 1957 she returned to M6xico, the country of her first choice, and there in January of 1959, she passed away.
At her memorial service, in the National Ua4ratu'1-Quds of M6xico, Dr. Edris Rice-Wray said of her: ". .She seemed to love everyone and certainly everyone loved her. Her failing health even before returning to M6xico, made it impossible for her to serve the Faith very actively. However, she came, determined to do what she could. Even when she couldn't leave her bed at the last, she was constantly assisting in every way possible.
"I think one of the most striking things one notices about the Baha Faith is the old people. They never appear senile, but are dynamic and alive until the last. It is their faith which makes a difference. It is one of the greatest proofs of the Faith. And Mrs. Young had it to a very great degree."
Her grave stands high on the mountain slopes that overlook the Valley of M&xico. On the simple headstone the beautiful Words of Bahá'u'lláh are written in Spanish:
"0 SON OF TI-XE SUPREME!"I have made death a messenger of joy to thee. Wherefore dost thou grieve? I made the light to shed on thee its splendor. Why dost thou veil thyself therefrom ?"
VALERIA NICHOLSand his wife came to Africa from Persia at the beginning of the Crusade and despite perpetual ill health "Lu" stayed in his pioneer post. lie was born on March 9, 1893 in Tabrfz, Persia.
One day he stood with a group of young friends watching a carpenter at work and this man began to speak to the group about the Baha Faith.
Page 931Although Lutfu'11&h and the others were all Muslims, what was said by this man interested him and lie kept going back again and again to hear more until the day came when he totally embraced it. This choice caused a great deal of' unpleasantness in the family and finally he decided he would have to leave home. He first went to Russia where he witnessed the beginning of the great revolution there. He managed to escape and made his way to Finland, Austria and finally,
London.When he arrived in London, he knew no English but regardless of this handicap he was soon giving his services to the Bahá'í Cause there and he was one of the handful of young people who started the first youth group of England.
He worked and taught with the English Baha for fourteen years and then, with the Guardian's blessing, returned to his native country of Persia in 1936 where he remained for twenty years, carrying on his work for the Cause.
When he heard the Guardian wanted pioneers for Africa, he joyfully accepted this opportunity and arranged to go to Nairobi, Kenya.
He became a member of the Spiritual Assembly and also of the Kenya
Teaching ConmThtee. Althoughfor many years his health was poor, the strength of his spirit carried him along, enabling him to continue his service to the Cause.
The Bahá'í Cemetery, Nairobi, has been blessed to receive this second pioneer to give his life that the light of God might be ignited in Kenya. His funeral was truly international, attended by Africans of several tribes, Americans, Persians, Scottish, Irish and English friends who came to pay their last respects; the service was in Arabic, Persian,
English and Swahili.passed to the AbbA Kingdom on 23rd November, 1962 in Tripoli, Libya. Born in Egypt on Oct. 17th,
1899, Mustaf& Effendiembraced the Faith at an early age and rendered memorable services to the Alexandria Community, to the National Spiritual Assembly of Egypt and the Shd~n, and to the pioneering effort in Libya. His was the privilege to be in the presence of Shoghi Effendi in the Holy Land at a time when pilgrimage was permitted only in exceptional cases.
His loyalty and devotion were shown at the start of the World Crusade when, alone and without employment, he pioneered to Benghazi and later became a member of its Local Assembly, the first one to be formed in Libya. In 1953 he went to Tripoli and became a member of that city's first Assembly, which was formed at Ri~v6n 1954. He was Vice-Chairman of the Assembly at the time of his passing.
KANICHI YAMAMOTO18794961 By 1902, ten years after the ascension of Bahá'u'lláh, Thornton Chase, an American, had become the first from the western world to believe in Him; Robert Turner, the first American Negro; Thomas Breakwell, the first
Englishman; HippolyteDreyfus, the first Frenchman and Kanichi Yamarnoto, twenty-three years old, the first
Japanese.Kanichi had left his parents in the province of Yarnaguchi, Japan and set out for a new world. He was an independent thinker, self-reliant, earnest and adventuresome. Brought up a Buddhist, he had become a devout Christian. In Hawaii on his way to America he worked for a Bahá'í family. Also living with this family was Miss Elizabeth Muther who helped "Mow" with his
English. When ElizabethMiss Agnes Alexander, Hand of the Cause, records the story: ..... the power of 'Abdu'l-Bahá'í Tablet to her and her own earnest prayer, brought about a great event in the spiritual world, and God used her as His instrument to confirm the first Japanese IBahei'i When she asked him how he knew it was the Truth, he answered by putting his hand to his heart, and said he knew there."
Miss Muther wrote on September 8, 1902, "Now he has received the Message, and I thought this evening, for the joy expressed in his face as well as his words of gratitude for the Truth of God, that he must have forgotten everything but to rejoice in God."
At once Moto wanted to write to 'Abdu'l-Bahá.He rewrote the letter four times but still thought he had not adequately expressed his thoughts in English. Finally, Miss Muther told him to write in Japanese, for she felt sure the Master would understand. He wrote then in his own language, humbly confessing his belief in the Manifestation of God and asking for ability to teach the people of his native land.
When he received a Tablet from 'Abdu'l-Bahá in reply, Yamamoto felt he had been fully answered.
In February 1903 Motoreceived a second Tablet stating, ". there bath come a soul from the remotest horizon who hath entered the
Kingdom of God."there was no home where the group of four could meet. Agnes Alexander, Clarence
Smith, Elizabeth Mutherand Kanichi Yamamoto would go by trolley to Pacific Heights and there on the hilltop read the prayers and Tablets.
Moto stayed six months in the Islands to learn more of the Teachings, and left in 1903 to become not oniy the butler but "a member of the family" of Mrs. Helen S. Goodall in Oakland, California.
Mrs. Goodall wrote soon after Moto's arrival that, "It seems wonderful to me how the Spirit has taught Moto as he does not understand English very well.... He is very happy and goes about the house as if he were walking on air, especially if a believer comes to see us or we have a meeting."
On August 4, 1904 'Abdu'l-Bahárevealed a third Tablet to Yamamoto, addressing him, "0 thou who art the single one of Japan and the unique one of the extreme Orient!"
The familiar words of 'Abdu'l-Bahá on marriage were revealed in a Tablet to Yarna-moto, who was married in 1908 in accordance with
American customs. Anelaborate wedding was planned by Mrs. Goodall which was attended by all the Bahá'ís and the Japanese friends of the couple. After the ceremony, Moto said to his wife, "I don't want you to be like a Japanese wife, always bowing. I want you to be like an American wife and boss me!"
In 1909 Mrs. Goodall moved to San Francisco but kept her Oakland home open for Bahá'í meetings with Moto in charge.
Then came the historic visit of 'Abdu'l-Bahá.He arrived on October 3, 1912, and His first talk was in the Oakland home that evening; this was followed by other memorable occasions at which Moto served with joy and radiance.
Page 933"The meeting arranged by Yarnarnoto for 'Abdu'l-Bahá to speak to the Japanese Y.M.C.A. at the Oakland Japanese Independent t Church on October 7 gave Him special happiness, and Lie showed great favor to all the Japanese friends."
During His northern California visit, 'Abdu'l-Bahá stayed in the home prepared for Him by Mrs. Goodall and Mrs. Cooper; it was Moto who had the privilege of living in this home and serving his beloved Master during those glorious days. 'Abdu'l-Bahá loved the three little Yarnamoto boys, gave them Persian names and held them on His lap.
On May 1, 1961 Kanichi Yamarnotopassed away. His Baha children, now in business and the professions, came from different parts of the country to attend a special service arranged by the Berkeley
Baha'is.This devoted Baha was a pioneer youth to Kuwait on the Persian Gulf.
He arrived in Kuwait in 1953 and participated in the establishment of its first Spiritual Assembly, which was elected in Fahahil; and in the second, in
Jiawalli.The services of Jahangir Ta'yidi will be remembered forever. He courageously suffered all kinds of difficulties for the sake of pioneering, and settled in unfavorable and uneasy areas, simply in obedience to the hopes and wishes of the beloved
Guardian.On the day of Naw-Rtiz, March 21, 1957, as he was leaving his house in the morning, he had gone only a short distance when he was knocked down by a heavy wooden vase full of dry earth which fell on his head from the window of a nearby house. He got up, with blood pouring from his nose and forehead, and managed to reach the house. Two passersby witnessed the event and one of them hurried to stop a taxi and took the youth to the government hospital. A few moments later he lost consciousness and the sight of his eyes, so that he was unable to give his name and address.
It was later announced that a fractured skull had caused the hemorrhage. About twelve hours from the time of the accident his pure and courageous soul ascended to the AbbA Kingdom.
All the believers of the Persian Gulf prayed throughout that day for the recovery of this gallant pioneer, but it was the Will of God to have this ransom for the Cause in this part of the world. The Muslim magistrate of Kuwait wrote with his own hand a special permission for "the burial according to the Baha rites in the Islamic cemetery."
A memorial meeting for him was attended by eighty Bahá'ís and non-Bah6.N friends who listened to the Baha teachings on the immortality of the soul. Such a meeting had never been held in Kuwait before.
PAUL GOLLMER1886 � 1961 The friends called him the "faithful St. George" of the Stuttgart Bahá'í community. His life had been devoted to the Cause of Bahá'u'lláh. He died on September 9, 1961 a few days before his 75th birthday. He longed for those everlasting realms into
Page 934which his dear wife Martha had preceded him the year before.
Paul Golimer was born on September 24, 1886 in Stuttgart-Bad Cannstadt.
When he was six his father died and his mother, a very pious Christian, brought him up in firm discipline and loving strictness.
At the age of fourteen he went to work as a journeyman-joiner in Kbnigsfeld; an accident caused the loss of several fingers and he could no longer continue in this field of work so he returned to Stuttgart and found a post with the "Allianz," a Stuttgart insurance company. Because of his willingness, industry, reliability and general ability he rose in the company.
From his early youth he had been a true seeker and in 1910 he had the great privilege to hear of the Faith. Tie accepted it immediately with zeal and enthusiasm and all his life he was a loyal, devoted and very active follower of Bahá'u'lláh; and to spread the Cause amongst his fellowmen was his most ardent desire. He was a member of the German Baha community which was founded in 1912 and at a later date became a member of the publishing house of the German Baha, becoming its head in 1928.
In 1913 he was blessed by a visit with 'Abdu'l-Bahá in Stuttgart. In 1919 the beloved Master honored him with a Tablet, and in 1936 he went to visit the Guardian in Haifa, returning deeply impressed with all that he had seen and felt there.
For many years he was a member of the National Spiritual Assembly of Germany and Austria, and of the Stuttgart Local Assembly on which he served as chairman numerous times.
Lie rendered unique services to the Faith in Stuttgart during the time of Adolf Hitler. Although always loyal to the government, he was never willing to compromise in any questions or matters concerning the eternal truths of the Faith.
He also did a great deal in securing much of the Baha literature and saving it from the Gestapo; lie was indefatigable in continually strengthening the bonds between the friends at a time when they were not pernitted to gather together in meetings.
After the war he tried his best to have the prohibition of meetings cancelled and with the help of John Eichenauer this request was finally successful.
From 1945 the friends gathered at his home for there was no other
Paul Golimermeeting place in the bombed town, and at that time he tried to have public meetings arranged. When he met with success these meetings were visited by many contacts. After his retirement he visited a number of Baha communities, groups as well as isolated friends, all over Wflrttemberg whenever they were in need of persona] or spiritual help.
When this ardent, enthusiastic, devoted and faithful follower of the Cause died it was a great loss for the friends of Stuttgart, and many others in that area, and he will always be remembered by the Baha grateful for the services he rendered the Cause of IBaM'u'-11Th.
FRANK AST-ITONFrank Ashton was born in Frodsham, England, July 3, 1879. He attended school at Durham where he trained to be a machinist-engineer.
lie came to the United States while still a young man and worked for many years in Panama for the
United States Government. LaterWar II he was in the employ of the Navy Department in the Navy Yards at Kittery, Maine, and toward the end of the war at Mare Island, California. In everything he did he had a high sense of perfection and of duty.
Frank was an expert cricket player and member of championship teams in the United States.
When over fifty years of age he was a member of a team which toured Canada and the eastern United States. He was an agreeable companion, a good sport, and he was humble; throughout his life he was a lover of the out-of-doors.
He heard of the Faith while living in Detroit, Michigan, from the wellknown Baha teacher,
Mabel Rice-Wray Evesand became a sincere, devoted and faithful believer, ever busy in the Cause. For many years Frank was a member of the Spiritual Assembly of the Bahá'ís of Philadelphia and, later, of Eliot, Maine, where he also shared in the activities of Green Acre. His services, though unobtrusive, were always constructive and wherever he went he was a stabilizing factor. He was firm in the Covenant. These qualities were a great asset when the call for pioneers came from the Guardian, it can be truly said of Frank that wherever he went, people were glad to have kim arrive, and when he left, they were sorry to have him leave; his was a rare spirit. He had the most great faith in Bahá'u'lláh, and demonstrated this faith through many trials and vicissitudes.
The soul of honor, he was dependable, generous, sacrificial in his attitude. He was greatly respected, not oniy by his fellow believers, but also by the people with whom he worked. They trusted him, and through the bounty and protection of Bahá'u'lláh their trust was always justified.
Frank was a living illustration of the phrase "His word was as good as hiS bond."
Possessed of an excellent memory and a clear, distinct voice, it was his joy to recite the BTh's Address to the Letters of the Living, the Tablet of Abmad, and other gems from the Writings of Bahá'u'lláh, the BTh, 'Abdu'l-Bahá and Shoghi Effendi. The many hundreds who have heard him will never forget the spirit of love and devotion with which he spoke and the spiritual atmosphere that was created.
His whole life revolved around Bahá'u'lláh and his greatest desire was to
Frank Ashtonserve the beloved Guardian and to carry out his wishes.
One of Frank's chief characteristics was his instant, unhesitating response to the calls of the Guardian. In the
First Seven-Year Planlie came from Florida and pioneered in Portsmouth, New I-Iarnnshire, where he became the mainstay of the Spiritual Assembly. Later, when he was transferred to the West coast and was a member of the San Francisco Bahá'í community, he responded to the need for a pioneer in Laramie, Wyoming, and helped establish and maintain a Soiritual Assembly there. In the Second Seven-Year Plan he also went as a pioneer to Red Bank, New Jersey.
When his health became poor, the doctor advised him to go to a warmer area, so he went to Florida and settled in St. Petersburg where he was as active in the teaching work as his health would allow, giving the Message and arranging meetings.
Again, in the Ten-Year World Crusade, Frank could not resist the call for pioneers and he volunteered for the foreign field. Though ill and frail, he moved to Monterrey, Mexico, in July 1955, and there joined in forming a group which was destined to achieve Assembly status within a month after his death on March 23, 1956. His life on this earth ended while he was serving in
Page 936the forefront of the pioneer ranks of the Cause to which he had dedicated his life.
After his death the following message was received from the beloved Guardian: "Praying progress soul Kingdom. His services meritorious."
HARLAN F. OBERIn November 1923 a public meeting was held by a religious body � New Thought Society � in Adelaide, South Australia.
The guest speakers were Mr. and Mrs. Hyde Dunn, recent arrivals from America and their subject was the Bahá'í Faith.
Seated in the audience were Mr. and Mrs. Percy Meade Almond, perplexed, seeking a faith, aware of something they one day hoped to find; and now they were waiting to hear yet another speaker.
As they listened their thoughts rapidly turned to awe, and turning to one another they whispered, "This is it." Their search had ended, their road to eternity had begun � they had found the Baha Faith.
Just two days after this meeting Mrs. Almond and her husband entertained Mr. and Mrs. Dunn in their home and accepted the Faith of Bahá'u'lláh, and as a result there was formed the first
Bahá'í Group in SouthIn 1927 Mrs. Almond was to see the result of her teaching work in her own home town. That year the first Local Assembly was formed in Adelaide. This devout soul then went farther afield to the State of Victoria, as a pioneer.
The Faith became very precious to her as the years passed; the Continent was large, the laborers few and she realized there was much work to be done. When she returned to Adelaide she accomplished much useful work in goal areas of the Seven-Year Plan. In 1955 she and her husband visited the
Pacific Islands, NewZealand, and other places where they encouraged the pioneers in their work with the native population. Mrs. Almond's letters were known far and wide for the encouragement and inspiration they contained to new believers, pioneers and those serving in isolated places both at home and abroad.
Maysie AlmondMrs. Almond carved a niche for herself in the early Baha history of Australia: A Rose Garden School was established by her for children in and around Adelaide, her gift of music helping her very much in this work. Eventually she added something of wider value which was a Correspondence Rose Garden School and the lessons from this school were sent to all the states in Australia and as far as the island State of Tasmania where children were eager to get these wonderful lessons, so well thought out and well done. They were appreciated by adults, too, who kept learning about the Faith along with their children, and in this way Mrs. Almond literally sent the meaning of the Greatest Name to the Baha children all over this vast continent.
Today in Australia these same children have formed wonderful Youth Groups while others have become adult Baha'is.
At the time of her passing Mrs. Almond was a member of the Asian Teaching Committee, on which she had served since its inception in 1953, and she had devoted 37 years of her life to the Cause of Bahá'u'lláh. She had kept her wonderful sense of humor and every visitor to her home was assured a
Page 937happy time and always came away with a more intimate knowledge of the Faith.
On December 23, 1960 she died. One of her favorite verses from Holy Scripture was: "Waft, then, unto me, C) my God and my Beloved, from the rig/it hand of Thy mercy and Thy loving kindness, the holy breaths of Thy favours, that they may draw me away from myself and from the world unto the courts of Thy nearness and Thy presence."
Surely with these words in her heart Mrs. Almond passed to the Abh& Kingdom.
CLARICE STANTONwas born in the city of Qasvin, Persia, March 21, 1910. After finishing his primary education he went to the Baha secondary school in Tihr~n. As a student he showed such zeal and enthusiasm in teaching the Faith that ever since he was known as a very firm RabiN.
When the Persian government decided to send students to Europe for further studies he was one of those chosen. After years of study he returned to Persia a well-qualified engineer.
Although he was well known as a Bahá'í he was immediately appointed as the head of all the sugar factories in different parts of Persia and he managed to conduct these factories, in different stages of development, and in spite of many difficulties, successfully. The government later appointed him as the general manager of the Industrial Bank and commissioned him to go to Europe and purchase factories for the country.
Wherever he went Mr. Samandari demonstrated the teachings of his beloved Faith by his honesty, upright conduct and pure character. Due to such excellent qualities and his being known as a Baha � (for four years secretary of the Tihra~n Local Spiritual As-sernbly) � he was the subject of many severe attacks by the people. In order to spend all his time and energy for the Cause of God he retired from all governmental ranks and
'Azizu'lhh Sarnandaripositions, and with his wife, Baha'i, rendered wonderful services in the homeland of Bahá'u'lláh.
When they heard of the beloved Guardian's call for pioneers the Samandari family Left their home in Persia for Turkey and went to reside in the beautiful city of Izinir where they rendered wonderful service.
Unfortunately Mr. Samandariwas to be with his family for only one year-and-a-half in that pioneer post; at the age of forty-six years he was suddenly summoned to the AbhA Kingdom.
ROBERT S. BROWN189 1 � 1962 One of the very early believers of Australia, Mr. Robert S. Brown of Adelaide, South Australia, passed to the Abh~ Kingdom July 8, 1962 after thirty-two years of faithful service to the Baha Faith. He abandoned the physical garment happy in the knowledge that he had been spared long enough to enable him to donate all his worldly wealth to the Baha Faith.
He had made it his life's work to support the Baha Fund and this he did with unfailing regularity and great generosity.
Page 938Always practical and just in administrative matters he was, at the same time, kind and tolerant. His acts of kindness and generosity to those in need were too numerous to be counted.
He was a delegate to the first Convention of Australia which was held in Sydney in 1934 and elected Chairman of this Convention as well as Chairman of the first
National Spiritual Assemblyof Australia and New Zealand which was formed at that Convention. He served in this capacity with great distinction for several years.
Although the last twelve years of his life were ones of painful illness which made him unable to move about freely he never failed to deliver the message of the Faith to all with whom he came in contact and his enthusiasm never waned.
The devoted service of this staunch early believer of the Faith shines like a bright jewel in the early history of the
Faith in Australia.1878 � 1960 Jiusayn RtiIuIi was born in Cairo, Egypt, in 1878, the son of UAi Mull6.
'All Tabrizi, who was a Bahá'í teacher and pioneer sent to Egypt by Bahá'u'lláh. Rtti was a young boy when his father was killed during a teaching journey in Diar-Bekr, Turkey.
After the martyrdom of his father Rtilg stayed xvith his mother and then joined the household of IjAi Mirza Hasan Khur6sAnf who aided in his education at school, taught him the Persian language, taught him the Faith, thus preparing him for future service to the
Faith of Bahá'u'lláh.and others were sent by 'Abdu'l-Bahá as special messengers to the United States and tlusayn was chosen to be the interpreter for the group. They made their headquarters in Chicago, Illinois, and stayed in the United States until 1902, and Rfibi seized the opportunity during this time to continue his college education.
After his return to Egypt, Rtihf worked as a teacher of the English language at various schools and later published two biweekly magazines.
Although these magazines were published to help teach English, every issue contained an article which mentioned the Cause or its principles.
During the year of 1906 the great Baha teacher Mirza Abfi'1-Fadl stayed in Cairo and Rhhf was one of his constant companions, attending most of the meetings at which Mirza Abh'1-Fadl taught.
In 1910 RIhi established Abbassia Schools, named after 'Abdu'l-Bahá 'Abbas, in Cairo. These were two schools, one for boys and one for girls in which both Bahá'í and non-Bah&i youngsters were enrolled. The schools continued to serve the cause of education until 1919 when by force of circumstances they had to be closed.
In 1920 Riig was offered the post of Inspector of Education in the newly liberated Palestine, an offer which he gladly accepted, because it meant being near his beloved Master, Abdu'l-Bahá His post was located in Jerusalem and from there he paid frequent visits to the
Master in Haifa.After the passing of 'Abdu'l-Bahá, Rfilfl ren2aifled finn and faithful in the Faith and on the fortieth day of the ascension Rahi was
Page 939present to take an active part in the memorable meeting when the Will and Testament of 'Abdu'l-Bahá was read and Shoghi Effendi was proclaimed Guardian of the Bahá'í Faith. RhI2f remained in Palestine, holding many important government positions, until 1935 when he was retired with a pension. During all this time he was in constant touch with the beloved Guardian and was always glad to be the contact with authorities in the area on matters pertaining to the Cause when the Guardian requested him to do so.
Upon retirement Rhl3ifollowed the Guardian s instructions and returned to Egypt where he devoted all his time and ability to the service of the Cause there, as a member of the Local and National Spiritual Assemblies, serving on various committees and aiding in the translation of the Writings from
Persian into Arabic. Hewas always one of the teachers in the Baha Summer Schools. In his last days he was quite happy because he had been able to complete extensive work of translation he had started and many of these translations are in manuscript forms.
On November 10, 1960 ~IusaynRt1131 passed away at the age of 82 after a long life totally dedicated to the service of Bahá'u'lláh. His body was laid to rest in the Baha Cemetery in Cairo, and may the Mercy of God rest LipOll his soul in the
Abh~ Kingdom.April 8, 1883 May 17, 1962 The passing of Carl Scheffier marks the departure of yet one more from the rapidly thinning ranks of those who embraced the Faith of Bahá'u'lláh in its very early days in America.
About the year 1897 news of a "teacher" was brought to the Scheflier family by a cousin who urged investigation so persistently that several members of the family, including Carl and his mother, went to hear what the teacher had to say. This teacher was IbrAhirn Khayru'llTh who had come from Egypt on business associated with the Chicago World's Fair of 1893. The family attended his lectures and decided that what Dr. Khayru'lhh was telling about the
Message of Bahá'u'lláhwas logical, and as one of them said, "made sense."
They attended Dr. Khayru'lhh's classes and eventually became firm believers and remained so despite Dr. Khayru'llTh's own subsequent violation.
There was of course no administrative procedure as presentday IBah&is know it, but one of the devoted believers, Mrs. Fannie Lesch, more farsighted than the rest, perhaps, kept a record in a large ledger of the name, date and numerical sequence of all enrollees. Carl Scheffier, at the age of 16, was enrolled in 1899, the 665th to have declared his faifn in Chicago.
One of the great bounties showered upon Carl Scheffler by Bahá'u'lláh was that Thornton Chase, Albert Windust, Albert Greenleaf and others, staunch pillars of the Faith, all considerably older than he, took a great interest in this boy and exerted the most profound influence on his spiritual development. lie bad little formal education, but inspired by association with these great souls to study the Sacred Writings of Bahá'u'lláh, he became a truly educated man and a dedicated servant of Bahá'u'lláh, the Master, and later, the beloved Guardian,
Shoghi Effendi.Wilmette, illinois, he had great opportunity to exercise his rare gifts as a teacher � one whose teaching was always firmly based on the Baha principles.
Characteristically, when Mr. Scheffler was no longer able to teach publicly, he began to write, with the purpose of elucidating the application of the Bahá'í Teachings to daily living. These essays present the philosophy developed during a lifetime of close association with the Teachings of Bahá'u'lláh.
The grief occasioned by his loss is tempered by the knowledge that his service did not end with his departure from this world.
Following is the tribute of the Hands of the Cause in the Holy Land: "Grieved passing much loved Carl Scheffier steadfast devoted tireless servant Master early days Faith America stop Outstanding services Temple Teaching administrative fields period beloved Guardian's ministry unforgettable stop Convey deepest sympathy thy family assure ardent prayers Holy Shrines." (signed) L{andsfaitli May 20, 1962.
So~nm LOWINGIn 1907 Mr. Scheffler, in company with Mr. Chase and Mr. Arthur Agnew and his family had the great bounty of being permitted to visit 'Abdu'l-Bahá in His prison home in 'Akka, an experience which deepened still more his spiritual perception.
At an early age Carl Scheffler became a member of the first ''House of Justice~~ in Chicago, authorized and named by 'Abdu'l-Bahá.
Later he also served as a member of the Bahá'í Temple Unity, and in 1925 was elected to the
National Spiritual Assemblyof the Bahá'ís of the United States and Canada, on which body he served as a member continuously until 1938, part of the time as its National Treasurer.
He was an effective speaker and rendered valuable service in this field.
As a teacher for groups and individuals he was unsurpassed, particularly with youth.
In his chosen field of secular activity, first as a commercial artist and then as owner and director of the Evanston Academy of Fine Arts and Director of Art in the North Evanston Public Schools, as well as some of the parochial schools in both Evanston and
ETHEL DAWE1902 � 1 954 Miss Ethel Dawe ascended to the AbUt Kingdom on September 18, 1954. Her passing was deeply felt by all who knew and loved her.
Miss Dawe entered a hospital in Sydney in January, 1954, and during her prolonged illness demonstrated such sweetness, love and radiant acquiescence that she charmed all with whom she came into contact. Her remains were laid to rest in the Northern Suburbs Cemetery, Sydney.
The National SpiritualAssembly of the Bahá'ís of Australia and New Zealand cabled the beloved Guardian the sad news of her passing and he replied: "Grieve loss devoted capable promoter Faith Ethel Dawe notable services unforgettable reward assi.ired Kingdom."
Miss Dawe was born at IBurnside, South Australia, October 17, 1902. Of her early experiences as a Baha she wrote: "I heard of the Faith in 1931 through my mother's cousin, Maysie Almond.
She andher husband were the first two people to accept the
Cause in South Australiaon hearing Mr. and Mrs. Dunn speak in Adelaide in 1924.
"After reading The HiddenWords, The Seven Valleys, and the Kitáb-i-Iqdn, I recognized in my heart the truth of the Revelation of Bahá'u'lláh. My active participation in the life of the Bahá'í Faith began at a meeting held as a memorial to the Greatest Holy Leaf in July, 1932, a serious illness of many months prior to this having caused me to miss the meeting held for Keith Ransom-Keller who, however, had graciously visited me although I was not then a declared Baha'i" In 1934 Miss Dawe was elected a member of the Spiritual Assembly of Adelaide and attended the first Australian Bahá'í Convention held in Sydney.
Miss Dawe in 1937 was appointed temporary collaborator for Australia to the League of Nations and visited Geneva, Switzerland. While working at the League of Nations, she met Madame Dreyfus-Bamey whose name had long been known to her through Madame Barney's intimate association with the Holy Family at Haifa, and also as the doyen of women in the Intellectual Cooperation Section of the League of Nations. After visiting Budapest, Vienna and Germany, Miss Dawe was invited by Madame Barney to visit her in Paris, at the time of the Paris Exposition of 1937 which was held in the Gardens of the Trocadero.
It was in these gardens that 'Abdu'l-Bahá used to walk, where he would sit and overlook the playing fountains.
The Exposition had raised the Pavilion of Peace � with its high column in which was placed the golden Star of Peace � overshadowing the whole of the Exposition. At the gate 'Abdu'l-Bahá used to enter, the Exposition had erected the Pavilion of Palestine. In a letter Miss Dawe wrote: "Madame would take me to walk in the gardens, following the path she had trod with Him. Precious indeed were the words she spoke, telling what the Master had said. Scarce could we tear ourselves away from the sparkling, playing fountains which He had loved so much.
"Joyous indeed was the visit to Paris and also the association with the Bahá'í community there; a Feast at the home of Madame Dreyfus-Barney, a week at the studio of'
Mrs."From there I journeyed to London in December 1937, and met with great pleasure the
Bahá'ís of London. Thegreatest joy was an afternoon spent with dear Lady Blomfield, whose loving radiance still illumines my thoughts.
"Then I set sail in the Stratheden for Haifa at the invitation of the Guardian, arriving on January 6, 1938, for approximately ten days. I-low can I describe the Guardian? His power and his love surround all on this earth.
"The meeting with RiMilyyih Kb4num will remain as an inspiration with me all my life. The meeting with the Holy Mother � Munirili KMnum � was an inestimable privilege.
I shall always hear her say as she folded me in her arms, 'Read the Words of Bahá'u'lláh, dear, read the Words of Bahá'u'lláh.
They are creative Words.Blessed are the hours spent with the Word of God.'
"The visits to the Shrines, to Baha and to the Most Great Prison at 'Akka, made so great an impression that life is forever changed.
"On leaving, the beloved Guardian entrusted me to carry to Australia a lock of the hair
Page 942of Bahá'u'lláh. The Greatest AMY DEWING Holy Leaf herself had arranged this lock. The On September 11, 1959, Guardian was sending it New Zealand lost one of to Australia, to the its earliest Baha with believers, because of the passing of Mrs. Amy their distance from the Dewing, at the age of Holy Land. He especially 83. From the time when wished Father and Mother she first heard of and Dunn to touch the sacred accepted the Faith from lock of hair. Father and Mother Dunn "The precious lock journeyedshe was active in spreading with me to the friends its Message and in assisting in Port Said and Cairo in the establishment where the Guardian had of the Administrative sent word that I was Order of Bahá'u'lláh in coming. Four memorable the Antipodes. Her name days were spent with will forever be remembered the wonderful Bahá'ís as one of the small and there before joining persevering band of New the Maloj'a for Australia. Zealand believers who "Thus I was home in time remained firm and steadfast for dear Martha Root's in the face of many obstacles and last visit to Australia who lived to witness in 1938, which was of the emergence of the New such benefit to us all." Zealand community into After Miss Dawe's return an independent existence, from abroad she was appointedseparate from that of Talks Officer for the Austimilia, and with its
Australian Broadcasting own National SpiritualAustralia. Although her home was in Adelaide, she was able to visit and assist the friends JEAN SILVER in Tasmania, Melbourne, Sydney, and also to attend Miss Jean Silver, who the Yerrinbool Baha Summerpassed away in Lynn, Massachusetts, School. Several visits on August 14, 1959, was were made to Canberra. one of those ardent early In 1947, 1948 and 1949 pioneers who have lent distinction she made three visits to the annals of the to Perth in Western Australia,American Baha Community.
and in 1949 went to EnglandIt was during the first great for one year where she Seven Year Plan of Shoghi assisted in the British Effendi, when the objective Six-Year Plan. Her serviceswas the spread of the on the National and Local AssembliesFaith, according to 'Abdu'l-Bahá'í and on committees, as Tablets of the Divine well as in the teaching Plan, throughout Latin field, are, as the GuardianAmerica, that Jean Silver says, "unforgettable." went to Cuba to teach Miss Dawe's charming personalitythe Cause of God. Year and wide range of knowledgeafter year she remained at and experience made her servicesher post until illness very valuable in Baha and advanced years made activities. As an executiveit impossible for her officer of the Australian to go on pioneering.
Broadcasting Commission Together with Miss Josephine
her position as Talks SupervisorKruka, Jean succeeded enabled her to meet many in establishing a flourishing personages of high standingcom-munity in Habana.
both nationally and internationally,She taught the youth to many of whom she gave theand children as well as Bahá'í Message. the adults and her merry personality, In 1953 Miss Dawe accompanieddeep conviction of the Mrs. Clara Dunn, Hand truth of Bahá'u'lláh's of the Cause, to the Message, and shrewd mind, attracted Fourth Intercontinental to her many friends and Conference in Delhi, admirers. Indeed, from India, and from there the many letters she she again visited the received from the beloved beloved Guardian at the Guardian, it is clear World Center of the Faith inhe too admired her indomitable Haifa, Israel. spirit.
After the Faith was firmly H. C. FEATHERSTONE established in Habana Jean moved to Cienfuegos � "a hundred fires" � and there lighted the fire of the love of God in many hearts. Her name will forever be honoured by the Cuban believers as one of the trailblazers in the history of the development of their Faith in their native land.
Page 943has been accorded by the beloved Guardian the station of Iceland's first Baha'i. From her first contact with the Faith in 1924 until her passing in 1955, she was alone in her realization of the mission of Bahá'u'lláh, the only icelander to hail the glad tidings of the New Day. For this and for two memorable services she will ever be honored in Icelandic history.
She was the translator of Dr. Esslemont's Bahá'u'lláh and the New Era into the Icelandic language, an enduring work of the greatest significance at this time when the Cause is beginning to grow in Iceland under the momentum of the Ten-Year Crusade. And she served tirelessly and with great devotion our grea Lest
Baha teacher, MarthaRoot, during her unforgettable visit to Iceland for one month in 1935, bringing her into contact with many leaders of thought and paving the way for Martha's public work through lectures, newspaper articles and radio talks.
The Message of Bahá'u'lláhcame to Miss Arnad6ttir through Mrs. Amelia Collins, who with her husband visited Reykjavik for two days in 1924. "Iceland nude a holiday of the landing of our cruiser," Mrs. Collins has recalled, as it was the largest to have entered the harbor to that date. Martha has written of this historic meeting in these words: "One should begin any saga, any article about Iceland with the name of Elnar J6nsson; he is the greatest soul in Iceland today It may have been only a coincidence, but it is like a confirmation from God that it was in this lofty Binar J6nsson Museum that the Milly-H6lmfrfduLr flower of friendship was first planted in ][celand."
It was the planting of the divine seed in Iceland, beautifully and loyally tended by Milly for over thirty years; and the association of these two spiritual souls warmed and cultivated this vital Northern land for the rich harvest which even today may be glimpsed and confidently anticipated.
After a long and rich life devoted to hu-inanitarian and spiritual endeavor, H6lmfrfdur passed to the AbhA kingdom at the age of eighty-two, in Reykjavik, on November 25, 1955.
She was truly a universal soul, gifted with the assurance of the New Day dawning upon humanity, and Iceland in centuries to come will look back to her as to the morning star.
MARION NOrMAN1, 1879. 11cr life was one of sti-uggle and great determination to hold fast to the principles of the Baha Faith during the time when it was first being introduced into Africa. I-kr early years were lived in Cape Town, and later Pretoria, where she trained as a nurse.
She was keenly interested in helping women who were serving prison sentences; she was a member of the Pretoria Prisons Board and was responsible for finding suitable occupations for several women released from prison and seeking rehabilitation.
About 1920, she met an ardent Baha'i, Fanny Knobloch from the United States, who proved to be a great influence in her life. Miss Knobloch visited her home in Arcadia, Pretoria, and also met her husband Harry Carey. The following quotation is from Miss Knobloch's account of her experiences in South Africa: "In this city Mr. and Mrs. Carey generously supported the Cause by opening their home as the center of
Bahá'í activities. Thefirst South African Baha Assembly was organized there in 1925."
The members of the comnmnity established by Fanny Knobioch, gradually dwindled until only Agnes Carey remained, and for twenty years she saw no Baha friend; but she kept in touch with the Baha world through correspondence with our beloved Guardian, Shoghi Effendi, who proved to be her great source of spiritual comfort and inspiration. When she received the message from Shoghi Effendi calling the Intercontinental Conference in Kampala, Uganda in 1953, although she was then seventy-three years old, she determined to make the journey.
This great journey by air was the high point of her life.
Page 944Following is the cable sent from Haifa, July 12, 1958, by the Hands of the Cause at the time of her passing: � "Feel deep sorrow passing staunch devoted upholder Faith, Agnes Carey. Services greatly appreciated Beloved. Praying Holy Shrines."
FLORENCE NORMANSoon after she returned from the Conference, her eyesight and health suddenly failed. After a long illness, Agnes slipped away peacefully in Durban on July 10, 1958. On the day of her funeral, her dear friend, Professor Bishop Brown, who was now pioneering in Durban, placed beside her in the coffin a green sprig from the grave of her beloved
Guardian.Agnes was a truly wonderful soul with an indomitable spirit. Alone, facing opposition however unspoken, with no one to succor her or bring her fresh news from the outside Bahá'í world, she kept the flame of Bahá'u'lláh burning in that dark land; those of us who came after her were merely to take a light from the flame she had protected and to ignite the surrounding countryside.
Mine. Bertha Pappiloudwas a Frenchwoman who heard of the Bahá'í Faith in Asmara, Eritrea, accepted it with enthusiasm, and, when the need for service came, arose to respond to that need heedless of personal comfort and convenience. The need was in Djibouti, Somalia, one of the worst climates on the East Coast of Africa.
Mine. Pap-piloud moved there, accompanied by her daughter and grandson, despite her years and the difficulties she might have to face, and helped establish the first Spiritual Assembly in that city in 1961. She served as a member of that Assembly until her death on December 15,
1962 in Djibouti. Shewas also elected a delegate to the convention of the Regional Spiritual Assembly of the Baha of North East Mrica, held in Addis Ababa in 1962.
Upon being informed of her death the I-lands of the Cause in the Holy Land cabled: "Grieved news passing valiant pioneer Bertha Pappioud. Assure ardent prayers shrines convey loving sympathy bereaved family."
When the history of the Faith in this area is written, and future generations of Bahá'ís look back on their spiritual antecedents, Mine.
Pappiloud's name and example will be revered and emulated.
Page 945Address: 10 Haparsim Street, Haifa, Israel (P.O. Box 155)
2. HANDS OF THE CAUSEAddress: 7 Haparsim Street, Haifa, Israel (P.O. Box 155)
HANDS OF THE CAUSE RESIDING INNational Spiritual Assembly of the Bahá'ís of Alaska P.O. Box 1361, Anchorage, Alaska.
National Spiritual Assembly of the Bahá'ís of the Arabian Peninsula National Spiritual Assembly of the Bahá'ís of Argentina Casilla 34 Suc. 28 B, Buenos Aires, Argentina.
Cable: BAHAI BAIImSNational Spiritual Assembly of the Bahá'ís of Australia 2 Lang Road, Paddington, N. S. W., Australia.
Cable: NATBAHAT SYDNEYNational Spiritual Assembly of the Bahá'ís of Austria WUN XVIII, Thimiggasse 12, Austria.
Cable: BAHAI WWNNational Spiritual Assembly of the Baha of Belgium 54 Rue Stanley, Bruxelles, 18, Belgium.
Cable: BAmAI BELGINational Spiritual Assembly of the Bahá'ís of Bolivia Casilla 1581, Cochabainba, Bolivia.
National Spiritual Assembly of the Bahá'ís of Brazil Caixa Postal 2154, Rio de Janeiro, Brazil.
Cable: B~A1 RTODEJANEIRONational Spiritual Assembly of the Bahá'ís of the British Isles 27, Rutland Gate, London, S. W. 7, England.
Cable: BAHA LONDONNational Spiritual Assembly of the Baha of Burma 355, Bow Lane Road, P. 0. Tamwe, Rangoon, Burma.
Cable: RARBANIAN RANGOONNational Spiritual Assembly of the Bahá'ís of Canada 15 Lola Road, Toronto 7, Ontario, Canada.
Cable: BAHANATL TORONTONational Spiritual Assembly of the Bahá'ís of Central and East Africa P.O. Box 2662, Kampala, Uganda.
Cable: BAHÁ'U'LLÁH KAMPALANational Spiritual Assembly of the Baha of Ceylon 65, Havelock Road, Colombo 5, Ceylon.
National Spiritual Assembly of the Baha of Chile Casilla 3731, Santiago, Chile.
Cable: BAHA CHILENational Spiritual Assembly of the Baha of Colombia Apartado Aereo 11387, Bogota 2, Colombia.
Cable: BAHAIS BOGOTANational Spiritual Assembly of the Baha of Costa Rica
Apartado 3751, San Jos6, Costa Rica.National Spiritual Assembly of the Baha of Cuba Montoro 4, Ilabana, Cuba.
Cable: BAHA HABANANational Spiritual Assembly of the Bahá'ís of Denmark Sofievej 28, Hellerup, Copenhagen, Denmark.
Cable: BAHÁ'Í COPENHAGENNational Spiritual Assembly of the Bahá'ís of the Dominican Republic Apartado 246, Santiago de los Caballeros, Dominican Republic.
Cable: BAHAI DOMINICANNational Spiritual Assembly of the Bahá'ís of Ecuador Apartado 2507, Quito, Ecuador.
Cable: BAHAI QUITONational SpirituM Assembly of the Baha of El Salvador
33 Calle Oriente Bis 315, San Salvador, El Salvador.
Cable: BARAI SALVADORNational Spiritual Assembly of the Baha of Finland Post Box 423, Helsinki, Finland.
National Spiritual Assembly of the Baha of France 11 Rue de Ia Pompe, Paris (XVIe), France.
Cable: BAHA FRANCENational Spiritual Assembly of the Bahá'ís of Germany Frankfurt/M., Westendstrasse 24, Germany.
Cable: IBAHATRAT FRANKFURTMAINNational Spiritual Assembly of the Bahá'ís of Guatemala la. Av. No. 9 � 04, Zona 1, Guatemala, Guatemak.
Cable: BAHA GUATEMALANational Spiritual Assembly of the Bah6 'is of Haiti P.O. Box 1247, Port-au-Prince, Haiti.
Cable: BAnAl PORT-Au-PRINCENational Spiritual Assembly of the Bahá'ís of Honduras Apartado 273, Tegucigalpa D. C., Honduras.
Cable: BAHA HONDURASNational Spiritual Assembly of the Bahá'ís of India P.O. Box 19, New Delhi, 1, India.
Cable: BAHÁ'U'LLÁH NEWDELNINational Spiritual Assembly of the Bah6 'is of 'IrAq P.O. Box 2004, Alwiyyah-Baghdad, 'Iniq.
Cable: BAHA BAGHDADNational Spiritual Assembly of the Bahá'ís of Italy Via Antonio Stoppani 10, Roma, 115, Italy.
Cable: WORDER ROMANational Spiritual Assembly of the Baha of Jamaica 83, Church Street, Kingston, Jamaica.
Cable: BAHA KINGSTONJANational Spiritual Assembly of the Baha of Luxembourg 8, Rue Mar~cha1 Foch, Luxembourg Vile, G. D. Luxembourg.
Cable: BAHA LUXEMBOURGNational Spiritual Assembly of the Bahá'ís of Mexico General Le6n 77, Tacubaya, M6xico 18 D. F.
Cable: BAHAI MrxxcoNational Spiritual Assembly of the Bahá'ís of the Netherlands Van Naeltwijckstr. 299, Voorburg, Holland.
Cable: BAHA DENHAAONational Spiritual Assembly of the Baha of New Zealand
305 Parnell Road, Auckland, New Zealand.National Spiritual Assembly of the Baha of Nicaragua Apartado 1889, Managua IX N., Nicaragua, C. A.
Cable: BAW1I NICARAGUANational Spiritual Assembly of the Bahá'ís of North East Africa
P.O. Box 102, Addis Ababa, Ethiopia.National Spiritual Assembly of the Bahá'ís of North East Asia
216, Higashi Okubo 2-chorne Shinjuku-ku, Tokyo, Japan.
Cable: IBAFLAIFAITH TOKYONational Spiritual Assembly of the Bahá'ís of North West Africa
Boite Postale 18, Belvedere, Tunis, Tunisia.National Spiritual Assembly of the Bahá'ís of Norway Postboks 5391, Majorstua, Oslo 3, Norway.
Cable: BAHAINOR OSLONational Spiritual Assembly of the Bahá'ís of P~ikist~n P.O. Box 7420, Karachi 3, PAkist&n.
Cable: BAHÁ'U'LLÁH KARACHINational Spiritual Assembly of the Bahá'ís of Panamd Apartado 513, Panama, Republic de Panam~t.
Cable: IBAHM PANAMANational Spiritual Assembly of the Baha of Paraguay Apartado 742, Asunci6n, Paraguay.
CabLe: BAnAl ASUNCTONNational Spiritual Assembly of the Baha of Persia Shirkat-i-SiMmi Nawnahalan, Tihr~n, Inin.
Cable: NAWNAHALAN RAWHANI TIURANNational Spiritual Assembly of the Baha of Peru Apartado 772, Lima, Peru.
Cable: BAHA LIMANational Spiritual Assembly of the Bahá'ís of Portugal Pra~a Mestre Sim5es de Almeida, 2 � 2D, Amadora, Portugal.
Page 951National Spiritual Assembly of the Bahá'ís of the South Pacific P.O. Box 639, Suva, Fiji Islands.
Cable: BAHA SUVANational Spiritual Assembly of the Bahá'ís of South East Asia
Boite Postale 12, Saigon, Vietnam.National Spiritual Assembly of the Bahá'ís of South and West Africa P.O. Box 135, Mbabane, Swaziland.
Cable: BAHA SALISBURYNational Spiritual Assembly of the Baha of Spain Luis Cabrera 56, Madrid 2, Spain.
Cable: BAHA MADRIDNational Spiritual Assembly of the Baha of Sweden Matilda Jungstedtsv~g 27, Enskede, Sweden.
Cable: BAHÁ'Í STOCKHOLMNational Spiritual Assembly of the Bahá'ís of Switzerland Dufourstrasse 13, Bern, Switzerland.
Cable: BAi-L4s BERNNational Spiritual Assembly of the Bahá'ís of Turkey Rowliani � P.O. Box 1109, Istanbul, Turkey.
Cable: RO\VIVLNL ISTANBULNational Spiritual Assembly of the Bahá'ís of Uruguay Casilla de Correo 915, Montevideo, Uruguay.
Cable: BANAl MONTEVIDEONational Spiritual Assembly of the Baha of the United States of America 536 Sheridan Road, Wilmette, Illinois, U.S.A.
Cable: BANAl WILMETTENational Spiritual Assembly of the Bahá'ís of Venezuela Carabobo a BombonA No. 187, San Augustin del Norte, Caracas, Venezuela.
Cable: BAHAI CARACAS4. COUNTRIES OPENED T 1. Abyssinia
2. Aden Protectorate59. Comoro Is. 60. Cook Is. 61. Corisco I.
62. Corsica(outside) Isolated 1. Arctic 5. Kake 9. Seward Village 6. Kenai 10. Soldotna 2. Barrow 7. Kotzebue 11. Talkeetna 3. Canyon 8. Mount Edgecombe
VillageFirst Spiritual Assembly of the Bahá'ís of Djibouti, French Somaliland, April 1955.
4: First Spiritual Assembly of the Bahá'ís of Mogadisojo, Italian Somaliland, April 1955.
Page 9551. Brayrni 3. Khurfak6n 5. Sur 2. Khur 4. Sihar
TRUCIAL SHEIKHS2. G5. Salzb6. Vienna
Page 95819. Chacura 20. Piarani 21. Cala BUSTILLOS PROVINCE26. Ramarani Cala 24. Merke Aimaya27. Uyuni 22. Challa 25. Pichata
Pampa75. Aguas Calientes DALENCE PROVINCE
76. Chokorasi 77. Huanuni151. Capaj TOMINA PROVINCE 156. Tranka 152. Chavarria154. Fuerte Khasa 153. ElDorado 155. Paslapaya 157. Tunas
KhasaFirst Spiritual Assembly of the Bahá'ís of Nassau, Bahama Islands, April 1955.
First Spiritual Assembly of the Bahá'ís of Kwangju, Chollanamdo, Korea, April 1956.
Page 963964 THE BA}{A'I WOR 237. Iquipune
238. JaricocaLA PAZ DE AROMA PRovmxcE
136. Umala 137. SincataR.D. 48. York 1. Ballygrainey, Co. Down.
2. Barrowford, Lancs.First Spiritual Assembly of the Baha of Zaouiat Cheickh, Morocco, April 1960, composed entirely of Moroccans, mostly of the famous Berber race.
First Spiritual Assembly of the Baha of Nenana, Alaska, April 1963.
Seated third from left is one of the first Athabascan Indians to embrace the Faith in Alaska.
Page 9711. Daidanaw Assemblies 9. Thamaing 2. Hmawbi 5. Mandalay 10. Twante 3. Koongyangoon 6. North 11. Yamethin
4. Kyigon OkkalapaTwsp., Ont. 4. Burlington, Ont. 5. Burnaby, B.C. 6. Calgary, Alberta.
7. Charlottetown, P.E.I. 8. Cote Reserve, Sask.
9. Dundas, Ont. 10. Eastview, Ont. 11. Edmonton, Alberta.
12. Etobicoke, Ont. 13. Forest, Ont. 14. Forest Hill Village,
Ont.15. Ft. William, Ont. 16. Georgetown, Ont. 17. Guelph, Ont. 18. Halifax, N.S. 19. Hamilton, Ont. 20. Kingston, Ont. 21. Kitchener, Ont. 22. London, Ont. 23. Montreal, P.Q. 24. Moose Jaw, Sask.
25. Mosquito Reserve,36. Penticton, B.C. 37. Peterborough, Ont. 38. Piapot Reserve,
Sask.44. Saint John, N.B. 45. St. Lambert, P.Q. 46. Saltfleet Twsp.,
Ont.49. Stoney Creek, Ont. 50. Toronto, Ont. 51. Toronto Twsp.,
Ont.52. Vancouver, B.C. 53. Verdun, P.Q. 54. Vernon, B.C. 55. Victoria, B.C. 56. Wabarnum Reserve,
Alberta.57. Welland, Ont. 58. Westmount, P.Q. 59. Westminster, B.C. 60. West Vancouver, B.C. 61. Winnipeg, Man.
62. Whitby, Ont. 63. York Twsp., Ont.5. Belleville, Ont. 6. Boucherville, P.Q. 7. Bowness, Alberta.
8. IBrantford, Ont.9. Burford, Ont. 10. Cassiar, B.C. 11. Caughnawaga Reserve, P.Q. 12. Chippawa, Ont. 13. Copper Cliff, Ont. 14. Cowessas Reserve,
Sask.19. Deep River, Ont. 20. Dorchester, Ont. 21. Edenwold, Sask.
22. Fort Garry, Man.24. Fraserdale, Ont. 25. Gibsons, B.C. 26. Gloucester Twsp.,
Ont.27. Greenfield Park, P.Q. 28. Halifax County, N.S. 29. Hope, B.C. 30. Humboldt, Sask.
31. Ingersoll, Ont. 32. Jasper Place, Alberta.
33. Kalikewistaha Reserve,41. Montreal West, P.Q. 42. Muscowequan Reserve,
Sask.46. Nobel, Ont. 47. North Surrey, B.C. 48. Nut Lake Reserve,
Sask.49. Oak Bay Municipality, B.C. 50. Ollala, B.C. 51. Onion Lake Reserve,
Sask.52. Outremont, P.Q. 53. Pembroke, Ont. 54. Picton, Ont. 55. Pointe an Baril,
Ont.57. Port Credit, Ont. 58. Prince George, B.C. 59. Royston, B.C. 60. Saanich, B.C. 61. Sakimay Reserve,
Sask.73. Town of Mt. Royal, P.Q. 74. Trenton, Ont. 75. Tyendenaga, Ont, 76. Yule St. Laurent, P.Q. 77. Whitby, Ont. 78. Williams Lake, B.C. 1. Barriere, B.C. 2. Beaconsfield, P.Q. 3. Beaulac, P.Q. 4. Bennett, B.C. 5. I3luffton,
Alberta.6. Campbell River, B.C. 7. Candiac, P.Q. 8. Capilano Reserve, B.C. 9. Coldstream, B.C. 10. Cdte St. Luc, P.Q. 11. Cumberland, B.C. 12. Dawson Creek, B.C. 13. East Kildonan,
Man.Tyry sur Lac, P.Q. Keremeos, B.C. Lachine, P.Q. Lloydminster,
Alberta.Middle Musquadoboit, N.S. Mission City, B.C. Mont Apica, P.Q. Montreal North, P.Q. Mount Hope, Ont. Mount Forest,
Ont.35. Nepean Twsp., 52. Sarnia, Ont. Ont. 53. Shannonville, Ont. 36. N. Battleford, 54. Shearwater, N.S. Sask. 55. Sherbrooke, P.Q. 37. Oliver, B.C. 56. South Monaghan, Ont. 38. Oxford Twsp., 57. St. Eustache-sur-Lac, Ont. P.Q. 39. Plenty, Sask. 58. Thornhull, Ont. 40. Port Mellon, 59. Ucluejet, B.C. B.C. 60. Upper Coverdale, N.B. 41. Port Cartier, 61. Vernon Bridge, EEl.
P.Q. 62. Vernon P.O., B.C. 42. Prince Rupert, 63. Wadena, Sask.
B.C. 64. Weyburn, Sask.43. Pte. Gatineau, 65. Wilson Creek, B.C. P.Q. 66. Windsor, Ont. 44. Punnichi, 67. Yorkton, Sask.
Sask.45. Quesnel, B.C. 46. Reveistoke,BARANOF ISLAND B.C. Groups 47. Richmond, 2. Mount Edgecombe B.C. 48. Richmond Hill,CAPE IBRETON ISLAND
Ont. Group49. Rivi~re IBeaudette,1. Sydney P.Q. 50. Riverside, FRANKLIN
Ont. Group1. Bennet 5. Old Takhini Crossing 2. Crestview 6. Petty River 3. Elsa 7. Ross River 4. Mile 1083, Alaska Highway 8. Tagish
7. Stewart Crossing1. Balimba BELGIAN CONGO 9. Bukekwa
(1) (CONGO REPUBLIC) 10. Buluka
2. Balimba Assemblies 11. Busombo (2) 5. Batende 12. Bwengela
3. Bamate (1)(2) *N.B. Names of over 50 assemblies, innumerable groups and isolated centres have not been listed owing to difficulties of communication.
COMORO ISLANDSFirst Spiritual Assembly of the Bahá'ís of Apia, Western Samoa, April 1957.
First Spiritual Assembly of the Bahá'ís of Georgetown, British Guiana, South America,
April 1955.982 THE BAHÁ'Í WOR 121. Ndome
122. NetimaDelegates from the Congo who attended the 1962 Convention of the National Spiritual Assembly of the Baha of Central and Fast Africa.
Page 987Isolated Centre~s 1. Baddewela
2. GelioyaFirst Spiritual Assembly of the Baha of Lom~, French Togoland, April 1955.
First Spiritual Assembly of the Bahá'ís of Praja, Cape Verde Islands, April 1957.
Page 9951. Chichicastenango4. Quetzaltenango 6. Retaihulen 2. Chimolon 5. Quiche 7. Sacapulas
3. Guatemala City1. Coban 2. iluehuetenango 3. Villa Nueva
Isolated Centres1. Chicol 4. Pasmolon 7. San Sebastian Retalhu 2. Jutiapa 5. Santa Barbara leu Chiche 3. Joyavaj 6. San Sebastian Huehuetenango
BRITISH HONDURAS9. Baldana � 2 2
10. Ballia 11 20 13 44
11. Bangalore 10 12 � 22
12. Baroda 1 4 1 6
13. Belgaurn 1 2 � 3
14. Bharatpur 5 6 1 12
15. Bhopal 2 2 3 7
16. Broach 1 14 � 15
17. Bulandshahr 5 5 7 17
18. Chhattarpur 2 1 2 5
19. Chittorgarh 5 3 � 8
20. Cuttack 1 1 � 2
21. Darjeeling � 2 2 4
22. Dewas 33 75 4 112
23. Dhar 18 38 1 57
24. Dholpur 1 6 1 8
25. Ernakulam 1 4 � 5
26. Baha 37 41 19 97
27. Etawali 4 23 29 56
28. Faruukhabad � 3 1 4
29. Ghazipur � 1 4 5
30. Gonda � 1 3 4
31. Gwalior 69 77 4 150
32. Indore 4 29 19 52
33. Jodhpur I � 1
34. Kamarhatti 8 3 6 17
35. Kanpur 8 8 8 24
36. Koihapur 5 4 3 12
37. Mainpuri (UP.) 7 6 6 19
38. Mandsaur 9 10 1 20
39. Morena 5 29 6 40
40. Mysore 1 11 � 12
41. Masik 18 26 15 59
42. Pun 2 17 9 28
43. Raebareilly 2 15 14 31
44. Rajgarh 16 30 16 62
45. Ratlam 3 15 4 22
46. Satna 1 2 � 3
47. Sehore � 17 7 24
48. Shahdol 1 5 3 9
49. Shajapur 101 149 30 280
50. Shivpuri 13 46 2 61
51. Sholapur 16 24 2 42
52. Sidhi 6 7 3 16
53. Surat 1 24 3 28
54. Trivandrum � 3 2 5
55. Ujjain 67 270 37 374
56. Unnao 11 24 25 60
57. Varanasi 3 2 1 6
58. Vidisha � 1 2 3
59. W.Newar 4 � 4 TOTALS 535 1,161 359 2,055
Page 1002First Spiritual Assembly of the Bahá'ís of Pondicherry, India, April 1963.
First Spiritual Assembly of the Bahá'ís of Madina, New Ireland, Bismarck Archipelago
April 1960.1. Differdange Assemblies 4. Luxembourg 2. Dudelange 3. Esch-sur-AlzetteVille
Page 1007OF THE NATIONAL SPIRITUAL ASSEMBLY O 1. Agualulco
2. EsquintlaIsolated 5. Naarden 8. Tilburg Centres 6. Oosterbeek 9. Vlissingen 1. Amersfoort 7. Rozendaal 10. Voorburg
2. BadhoevedorpBAHÁ'ÍS RESIDE UNDER THE JURISDI 1. Auckland
2. Devonport1. Big Isolated 7. Muelle de
Lagoon Centres los Bueyes2. Bonanza 4. Cukra 8. Rivas 3. Camoapa 5. Jinotepe 9. Waspam
6. KuringwasFirst Spiritual Assembly of the Bahá'ís of Karikal, India, April 1960.
First Spiritual Assembly of the Bahá'ís of Honiara, British Solomon Islands,
April 1957.1. Adi-Quala 3. Adi-Ugri 5. Decamere 2. Adi-Sheikha 4. Barentu 6. Keren
FRENCH SOMALILAND1. Berbera 3. Bur-Acaba 4. Goluen
2. Brava1. Khartoum 3. Omdurrnan 5. Rumbek 2. Khartoum North 4. Port &id~n
Groups1. Atbara 3. Kodok 5. Nasir 2. Kassala 4. Kuagok 6. Sennar
42. DIRECTORY OF LOCALITIES WHERE1. Hsinying 2. Kaohsiung 3. Taipei
Isolated Centres1. Chiayi 3. Peitou 5. Shihlin 2. Hualien 4. Pingtung
Page 10121. Ch'unch'on 4. Kundong 2. Ch'unyang 5. Naju 3. Idam 6. Puan
7. Songjongni(DAHOMEY, GmNEA, IVORY COAST, MALI, MAURITANIA, NIGER, SENEGAL AND UPPER VOLTA)
Assemblies1016 THE BAHÁ'Í W 1. Aba
2. Afikpo1. Ben Groups 13. Remada Arous 7. Ksour 14. Robaa 2. Douz Essaf 15. Sbeitla 3. ElDjem 8. Le Kef 16. Sidi 4. Gafsa 9. Makthar Bouzid 5. Kebili 10. Manouba 17. Siliana 6. Kesserine 11. Megrine 18. Sousse
12. RadesFirst Spiritual Assembly of the Bahá'ís of Palnia de Mallorca, Balearic Islands,
April 1956.First Spiritual Assembly of the Bahá'ís of Monte Carlo, Monaco, April 1955.
Page 10181. Achutupo 3. Canal Zone (So. Dist.)
Page 10191. Bayrarn-Ali 3. 'I~hqth~d 5. Tashauz 2. lolotan 4. Merv
UZBEKISTAN1. Jesse 1. Bedawan BRUNEI 13. S. Bua 2. Begerang Assemblies R. Maling 3. Benutan 7. Kalid 14. S. Dungun 4. Brunei 8. Kg. Mengilas15. S. Emjuna Town 9. Kg. Semawa 16. S. Kuala 5. Bukit 10. Kusau Badong Sukana 11. Pangan 17. Supon 6. Bukit Layu 18. Temburung Udal 12. S. Badong
Page 10222. Kg. Merimbun 3. Kg. Rambai 4. Kg. Tunjang
5. Kuala8. Busang area (1) 9. Busang area (2) 110. Busang area (3)
11. DenpasarFirst Spiritual Assembly of the Bahá'ís of Port-of-Spain, Trinidad, British West Indies,
April 1957.First Spiritual Assembly of the Bahá'ís of Zanzibar, Zanzibar, April 1955.
Page 10255. Masjid Tanah, Malacca 1. Asahan, Malacca 2. Batu Gajah, Perak 3. Cameron Highlands,
Pahang4. Gemas, Negri Sembilan 5. Kajang, Selangor 6. Kuala Kangsar, Perak 14. Petaling Jaya, Selangor 15. Port Dickson, Negri
Sembilan16. Rernbau, Negri Sembilan 17. Seremban, Negri
Sembilan18. Serkam, Malacca 19. Singapore, Singapore 20. Sungei Gadut, Negri
Sembilan21. Tangkak, Johore 22. Tapah, Perak 23. Tebong, Malacca 24. Telok Anson, Perak 25. Ulu Pedas Est.,
Negri Sembilan7. Kuantan, Pahang 8. Kulim, Kedah 9. Mengkarak, Pahang 10. Segamat, Johore 11. Taiping, Perak 12. Tampin, Malacca
MENTAWAI ISLANDS11. R.Aji 12. R. Belat 13. R. Bilong 14. R. Bubuk
S. Lowong19. R. Imang 20. R. Insurai 21. R.Jadot 22. R. Jampi 23. R. Kedo 24. R. Kula 25. R. Lanchang 26. R. Layang 27. R. Liban
S. Serawas28. R. Mong 29. R. Muntai 30. R. Nankai 31. R.Nuli 32. R. Penghulu
Madang12. R. Degum 13. S. Karab 35. R.Tawi 36. R. Ujai 37. S. Bayan
R. Jialian49. S. Trimali 50. T. R. Lulut 51. T.R.Mamat
14. Sungai Pelagus15. T.R.Aateh 16. T. R. Angi 17. T. R. Emperan 18. T. R. Ijau 19. T. R. Tuali
SIAM1. Suva, Viti Levu 1. Labasa, Vanua Levu 2. Nabua, Lower Rewa,
Viti Levu5. Nasinu, Viti Levu 6. Tamavua Pumping Station,
Viti LevuGILBERT AND ELL 1. Aobike, Gilbert Islands 2. Betio, Tarawa, Gilbert
Islands4. Bubuti, Gilbert Islands 5. IBuota, North Tabiteuea,
Gilbert Islands8. Makin, Gilbert Islands 1. Baha'i, Tarawa, Gilbert
IslandsIsolated Centres 1. Abamama Island, Gilbert
Islands8. Nanumea, Ellice Islands 9. Onotoa Island, Gilbert
Islands1. Faleata Plantation, Upola, Western 3. Sataoa, Safata, Western Samoa 4. Viaovai, Falealili, Western Samoa
Samoa3. Konindi, Guadalcanal 1. Houma, Tongatapu 2. Kolonga, Tongatapu
Isolated Centres8. Wailaha, Malaita 9. Wainaoa, Malaita 5. Vaini, Tongatapu
Groups1. Ampahimanga 3. Mangatany 2. Juan de Nova Island (near Madagascar) 4. Nossi-b~ Island (N.W. of Madagascar)
MAURITIUSFirst Spiritual Assembly of the Bahá'ís of Dili, Portuguese Timor, April 1958.
First Spiritual A~semb1y of the Bahá'ís of Casablanca, Morocco, 1954.
Page 103212. Poudre d'Or 13. Rivi&re des Anguilles 14. St. Pierre 15. Tr&fles
16. Vacoas1. ilouffa S. Lubemba 15. Munyamba 2. Kajumba 9. Malichi 16. Muswali 3. Kamaka 10. Matoka 17. Mwinilunga 4. Kameya 11. Mashalanyima18. Nswanakambindi 5. Kamombe 12. Monze 19. Nswanamumi 6. Kasama 13. Morris 20. Yikuni 7. Katota 14. Mungwi
Page 1033OF THE NATIONAL SPIRITUAL A 1. Basel
2. Bern5. Bornova 9.Konya 6.Bursa10.KU~fAk-~ekmegi
7.ConstantinopleI First Spiritual Assembly of the Bahá'ís of Aba, Nigeria, April 1959.
First Spiritual Assembly of the Bahá'ís of Phnom Penh, Cambodia, April 1959.
Page 1039First Spiritual Assembly of the Bahá'ís of Whitehorse, Yukon Territory, Canada,
April 1959.First Spiritual Assembly of the Bahá'ís of Palermo, Sicily, April 1958.
Page 1046First Spiritual Assembly of the Bahá'ís of West Island, Cocos-Keeling Islands, South Pacific, April 1960.
First All-Indian Spiritual Assembly of Brazil, composed of members of the Kiriri Tribe, Lagoa Grande, State of Baha, 1962.
Page 1053First Spiritual Assembly of the Bahá'ís of Palembang, Sumatra, Indonesia, April 1962.
First Spiritual Assembly of the Bahá'ís of Sintang, Kalimantan Barat, West Indonesian Borneo, April 1959.
Page 1059N.B. � The Báb Himself states in one passage of the Persian Bay6n that His writings comprise no less than 500,000 verses.
Page 1063Published and di tributed by Bahá'í Publishing Trust, 110 Linden Avenue, (a) WRITINGS OF BAHÁ'U'LLÁH Epistle to the Son of the Wolf Translated by
Shoghi Effendi.Gleanings from the Writings of Bahá'u'lláh. Compiled and translated by Shoghi
Effendi.Seven Valleys and the Four Valleys, The. Translated by Marzieh Gail and 'Ali-Kull Kh~in.
(b) WRITINGS OF 'ABDU'L-BAHÁ Bahá'í Peace Program, The.
Christ 's Promise Fulfilled.A selection of 'Abdu'l-Bahá'í public addresses and letters.
Secret of Divine Civilization,Collected and translated by Laura Clifford Barney.
Tablets of the Divine Plan. Letters from 'Abdu'l-Bahá in 1916 � 1917 to the American Baha'is.
Will and Testament of 'Abdu'l-Bahá, The. Selections from the Will and Testament. Containing the salient points of the text.
(c) COMPILATIONS FROM THE WRITINGS OF BAHÁ'U'LLÁH,
THE BAn AND 'ABDU'L-BAIHAcomprehensive selection of the translated writings of Bahá'u'lláh and 'Abdu'l-Bahá.
Coni;rninion with God.Divine Art of Living, The. Bahá'u'lláh and 'Abdu'l-Bahá.
Compiled by Mabel Hyde Paine.Reality of Man, The. Selections from the writings of Bahá'u'lláh and 'Abdu'l-Bahá.
(d) WRITINGS OF SHOGHIGeneral letters to the American Bahá'í Community between 1922 � 1932.
Bahá'í Faith, The; InformationVols. I, II, III, IV, VII, VIII are out of print; V, VI, IX, X, XI, XII are available.
(f) WRITINGS ON THE BAHÁ'ÍBahá'í Centenary, 1844 � 1944, The. Historical information on the Faith in America. Introduction by Horace Holley.
Bahá'í Faith, The; InformationFirst Spiritual Assembly of the Baha of Bangli, Bali, Indonesia, April 1958.
First Spiritual Assembly of the Bahá'ís of Sukabumi, West Java, Indonesia, April 1962.
Page 1065A standard introductory textbook, outlining the history and teachings of the Faith.
chosen Highway, Tue. ByDawn-Breakers, The. Nabil's Narrative of the early days of the Bahá'í Revelation. Translated and edited by Shoghi
Effendi.(g) CHILDREN'S LITERATURE Bahá'í Child's A B C, A. By Roberta K.
Christian. IllustratedBahá'í Child's Song Book, A. Verses by Roberta K. Christian.
Music by Eugeneby Bahá'u'lláh. Illustrated in color by Anna Stevenson.
Children's StoriesfroinCreative Plan of God, The. A comprehensive study guide for teaching children; prepared by Gretchen Westerveldt.
Kingdoms of God~ The.Reprinted by permission of the Jewish Reconstructionist
Foundation.Freedom in Irdn. A document prepared by the Bahá'í International
Conmmnity.Bahá'í Declaration of Hun2an Rights and Ob1~ations, A. Originally presented to the United Nations Human Rights Commission, 1947, by the Bahá'í International Community.
Bahá'í House of Worshzlp,Bahá'í Peace Program, The. Pertinent selections from the writings of
Bahá'u'lláh, 'Abdu'l-BaháBahá'í Principle of Civilization, The. By Horace Holley.
Bahá'í Teachings for a World Faith, The.Reprint (1953). An article entitled "Temple of Light", appearing in the magazine section of the chicago Sunday
Tribune.Citadel of the Faith of Bahá'u'lláh, The. By Shoghi
Effendi.Statement by the National Spiritual Assembly of the Bahá'ís of the United States on Bahá'í principle of loyalty to government and nonparticipation in subversive movements.
Man One Family. Excerptsfrom Race and Man, compiled by Maye Harvey Gift and Alice
Simmons Cox.by the National Spiritual Assembly of the U.S. A basic principle of the Bahá'í Faith concerning all races and peoples of the earth, and the functioning of a world community in accordance with this principle.
Open Door, The. Bahá'u'lláh and 'Abdu'l-Bahá. Compilation on immortality.
Pattern for Future Society, A. By Shoghi Effendi.Cobb. A reprint of an interview in the Washington Daily
News.Advent of Divine Justice, T e. Study Outline. (Mimeographed)
America's God-Given Mission.Divine Art of Living, The. Prepared by Marian Lippitt.
God Passes By. Study Guide.Suggestions for the Conduct of Institutes on the Covenant and Administration.
World Order of Bahá'u'lláh,BAHÁ'Í BIBLIOGRA (j) ADMINISTRATIVE AND
TEACHING AIDSA summary of the administrative foundation and formation of the community.
Bahá'í GroI~p, The.By the National Spiritual Assembly, with ByLaws of the National and
Local Spiritual Assemblies.Tribute toShoghi Effendi, A. By Amelia Collins. Indexes for Tablets of 'Abdu'l-Bahá,
L IL IlLStreams. A prayer of iBah~'u'11Th with music by Charles
Wolcott.Published by Bahá'í Publishing Trust, 27, Rutland Gate, London, S.W. 7, E (a) WRITINGS OF BAHÁ'U'LLÁH Gleanings from the Writings of Bahá'u'lláh. Translated and compiled by Shoghi
Effendi.(b) WRITINGS OF 'ABDU'L-BAI-{A Paris Talks. Edited by
Lady Bloinfield. AddressesCollected and translated by Laura Clifford Barney.
Tablet to the CentralWill and Testament of 'Abdu'l-Bahá, The. (Excerpts).
Translated by ShoghiA book of prayers and readings from the Holy Writings for children.
(d) WRITINGS OF SHOGHIBahá'í Faith: 1844 � 1952, The. Statistical and comparative information about the
Faith.Guidance for Today and Tomorrow. Selected passages from the writings of the Guardian of the Baha
Faith.Centenary of a World Faith, The. A brief history with special reference to the British Isles.
Dawn-Breakers, The. Translated by Shoghi Effendi. Nabil's Narrative of the BThi Dispensation.
Passing of Shoghi Effendi,Message of Bahá'u'lláh, The. Based upon a booklet by I. E. Esslernont.
Old Churches and the New World Faith, The. By George
Townshend.Living?) By Philip Hainsworth. Rudaviro
rwe Baha'i.Glad Tidings of Bahá'u'lláh, The. Selection and introduction by George Townshend.
PUBLISHED BY GEORGE RONALD.Commentary on the Will and Testament of 'Abdu'l-Bahá, A. By David Hofrnan.
Early Pilgrimage, An.Mysticism, Science and Revelation. By Glenn Shook, Ph.D.
Portals to Freedom. ByPublished and distributed by the Bah~'f-Verlag, Westendstrasse 24, Frankfurt-am-Main, Germany.
(a) WRITINGS OF BAHÁ'U'LLÁH Gebete und Meditationen.
Xhrenlese aus den Schriften Bahá'u'lláh's. Sieben Tijier � Vier Tiller.
Brief an den Sohn des Wolfes. (In Manuscript) Verboigene Worte, mit Gebeten von Bab, Das Buch des Bundes mit Wille und Testament Bahá'u'lláh und 'Abdu'l-Bahá.
von 'Abdu'l-Bahá (KitTh-i-'Ahd).Frohe Botschaften, Worte des Paradieses und die Tablets von Bahá'u'lláh. (In Manuscript)
RussianFirst Spiritual Assembly of the Bahá'ís of the Makah Indian Reservation, Washington, U.S.A., April 1963.
First Spiritual Assembly of the Bahá'ís of Peigan Indian Reserve, Alberta, Canada,
April 1961.MATERIALS, ETC. 'Abdu'l-Bahá'í Wille und Testament und die Entftuitung der Baiid'iinstitutionen.
Von Dr. E{errnann Grossmann.Von Dr. Jur. U. Schaefer. (Mimeographed) Bahá'u'lláh und c/as Neue Zeitalter. Von J. E. Esslernont.
Das Biindnis Gottes in der Offenbartings-reli~'ion.
Von Dr. Hermann Grossrnann.Zabih (Tihr~n). Mit einem Geleitwort von Univ. Prof. Dr. Hans Peter, Tilbingen, A. Schroeder, Stuttgart.
(These, Univ.Umbruch zur Einhe it. Von Dr. Flermann Grossrnann.
Vor 50 Jahrne Kam em weiser Lehrer aits dern Osten.
Das Wirkijehe Leben za leben Izeisst.Published or distributed by the Bahá'í Publishing Trust EBILA (Editorial Bahá'í Indo-Latino Americana), Nahuel Huapi 3188, Buenos Aires, Argentina.
(a) WRITINGS OF BAHÁ'U'LLÁH Las(c) COMPILATIONS FROM THE WRITINGS OF BAHÁ'U'LLÁH,
THEBaha'i. (En tela y en ri~istica) (e) WRITINGS ON THE BAHÁ'Í
FAITHo los Roinpedores del Alba. Traducido del original persa al ing1~s por Shoghi Effendi. (En tela y en r(istica)
La Misi6n de Bahá'u'lláh.Published or distributed by the Bahá'í Publishing Trust of India, P.O. Box 19, New Delhi, India.
(a) WRITINGS OF BAHÁ'U'LLÁHExcerpts from the Will and Testament. This Radiant
Age.Igtibdsdt. (Excerpts from Will a,id Testament of 'Abdu'l-Bahá)
Munafi~t-i-'Abda'l-BaIz4.Era. By J. B. Era. By J. E. Era. By J. E. Era. By J. E. Era. By J. B.
UrduYawmu'lMh.Balzd'[ Faith � A Faith for Unity. (Cyclostyled)
Zt4ufr-i-Qa'im 'AH~Mulianimad. MalayalamBahá'í Faith � A Faith for Unity. Bahá'í Message, The.
EnglishAtomic Mandate. By Marzieh Gail. Bahá'í Faith � A Faith for Unity.
Bahá'í Declaration of Human Rights and MarathiObligations. Bahá'í Teachings for a World Faith.
Bahá'í Message.Bahá'í Statement on the Rights of Women. Bahá'í Teachings for a World Faith.
Bahá'í Teachings for a World Faith. On the Bahá'í Faith.
Image of God.World Government and Collective Security. Punjabi
Dawn of the New Day.Bahá'í Teachings for a World Faith. Bahá'í Message.
Kanarese TeluguLadakhi Bahá'í Teachings for a World Faith.
Bahá'í Teachings for a World Faith. On the Bahá'í Faith.
Page 1076First Spiritual Assembly of the Bahá'ís of Juan Fernandez Island, Chile, April 1955.
First Spiritual Assembly of the Bahá'ís of Paget, Bermuda Islands, April 1956.
Page 1077Published and distributed by the Bahá'í Publishing Trust of Persia, (a) WRITINGS OF BAHÁ'U'LLÁH
Ad'iyyih Hadrat-i-Mahbr~b.(b) WRITINGS OF ABDU'L-BAHÁ Ag'kdru'l-Muqarrabin.
(2nd Volume) AlvdIi � i-Enzrikd.Published or distributed by the BaTh'! Publishing Trust, P.O. Box 2662, Kampala, Uganda.
(a) WRITINGS OF BAHÁ'U'LLÁHGleanings from the Writings of Bahá'u'lláh. (Excerpts)
Simplified by Abdu'l-Bahá RiibiyyihGleanings from the Writings of Bahá'u'lláh. (Excerpts)
Simplified by Abdu'l-Bahá RfilpiyyihGleanings from the Writings of Bahá'u'lláh. (Excerpts)
Simplified by Abdu'l-Bahá. Rfiljiyyih(c) WRITINGS ON THE FAITH INCLUDING WORKS FOR CHILDREN, MATERIALS, ETC.
BAHÁ'Í BOOKS, STUDYSome Teaching Notes on the Bahá'í Faith. English Advanced Training Course,
An. (In Manuscript) Bahá'íBahá'í Prooft Based on the Bible. (In Manuscript) Bahá'í Proofs Based on the Qur'an. (Mimeographed)
Calendar Card with TwentyGiving outlines of Bahá'í history and administration, with teachings and laws of Bahá'u'lláh.
Tell Me More about Baha'i.Bahá'í Proofs Based on the Qur'an. (In Manuscript)
KurnanMasimulizi Machache jwi ya Imani ya Bahá'í (Teaching
Aid)Published by the Bahá'í Publishing Trust of Brazil, Praja do Flornengo 120, Casa 2, Rio de Janeiro, Guanabara, Brazil.
(a) WRITINGS OF gAHA'U'LLAH o(c) COMPILATIONS FROM THE WRITINGS OF BAHÁ'U'LLÁH,
THEEra. Por J. E. Esslernont. Cristo e Bahá'u'lláh. Por
George Townshend. RenascimenroKitáb-i-Iqdn. Ch'~sht Livizja Beha'i?
Bahá'u'lláh and the New Detyrat e DomosdoslzeHand of the Cause Shu'~'u'1hh 'Ah'i shown with members of the Spiritual Assembly and other Bahá'ís on the occasion of his visit to Macao, 1960.
First Spiritual Assembly of the Bahá'ís of Taipei, Taiwan, 1958.
Page 1082Traveller's Narrative, A. Will and Testament of 'Abdu'l-Bahá, The.
(c) WRITINGS OF SHOGHI(See also Bahá'í Publications of the British Isles)
Bahá'íKitáb-i-Iqdn. (In Words of Wisdom. (In Manuscript)
Manuscript)Bahá'u'lláh and the New Hidden Words, The. Era. By J. E. Esslemont.
Seven Valleys, The.Bahá'í PUBLICA Kitáb-i-Iqdn. (In Manuscript)
Paris Talks.First Incorporated Spiritual Assembly of the Bahá'ís of Nicosia, Cyprus, October 20, 1959.
Page 1087Some Answered Questions. (In Manuscript) Pamphlet.
36. BAHÁ'Í PUBLICATIONS IN CZECHBy J. E. Essiemont. con~pilation (9), A. East and the New Era, The. (Vychod a r~ov~ doba) By Dr. J. Kr~msk.
V Sv~tov.~ Ndbozenstvf.37. BAHA PUBLICATIO De skjulte Ord af Bahá'u'lláh.
Translated by Prof. K.By J. E. Esslernont. Translated by Johanne S6rensen.
Hi'ordangor man rede forBloetniezing lit de Gescliriften van 'Abdu'l-Bahá.
Bahá'í Administration.Bahá'u'lláh en het nieuwe Tidrerk. By J. E. Esslemont.
De Bahá'í Leer. (Pamphlet)Zekerheid voor een Ontwrichte Wereld. By Stanwood Cobb.
(Pamphlet)(See also Bahá'í Publicati 'Abdu'l-Bahá in Canada.
Bahá'í Calendar, The.Fundamentals of the Bahá'í Faith. God Speaks Again.
How Can You and I BecomeSouvenir of the National Spiritual Assembly of the Bahá'ís of Pdkistdn.
Stories of 'Abdu'l-Bahá.42. BAHÁ'Í PUBLICATI (a) WRITINGS OF BAHÁ'U'LLÁH Ka~ita]
vorto] de Bahá'u'lláh.(b) WRITINGS OF THE Báb Báb's Address to Letters of Living. Parolado de Bab.
(c) WRITINGS OF 'ABDU'L-BAHÁEpoko. By J. B. Esslernont, el Ia angla originalo tradukita de Lidja Zarnenhof.
Bahá'u'lláh ka] ha misio.U. Orloff. (In Manuscript) Historic, instruoj kaf valoro de la Bah~'i-movado.
By Dr. Hermann Grossmann.Hoino, Dic, Profeto. By Lidja Zamenhof. Kic estas Ia Baha inovado?
La esenco de 1' Bahaismo.Parolado en la dna Baha kunveno dum la XVIIIa Universala Kongreso de
Esperanto en Genevo. ByGleanings from the Writings Introdtictrny Pamphlet.
of Bahá'u'lláh. (Selections)A I Vola Ni Mast, Sa NodraProphecy Fulfilled. By Na Gone. Elisabeth Cheney. (Pamphlet)
God and His Messengers.By J. E. Esslemont. Translated by 1-lelmi Jaalovaara.
Thminen Yksi Perhe. (PamphleOMaailma Jatkaa kukluaan Kohtaloaan Kohti. (Pamphlet,
Mimeographed)Postcard with an introduction and principles of the
Faith.(See also Bahá'í Publications of Central and East Africa)
(a) WRITINGS OF BAHÁ'U'LLÁH Extraits des E~crits de Bahá'u'lláh. Traduit de 1'anglais par G. des
Hons.Traduit du persan Ct de 1'arabe par Hippolyte Dreyfus. Tome I. La Tr~s
Sainte Tablette; Les Paroles(c) WRITINGS OF 'ABDU'L-BAHÁ Causeries d'Abdu'1-Bahd c.~ Paris. Traduit par
Elisabeth Hesse.Tablet of 'Abdu'l-Bahá to M#s. Edith de Botis. (Pamphlet) Le Testament d'Abdu'l-Bahá.
(d) COMPILATIONS FROM THE WRITINGS OF BAHÁ'U'LLÁH,
THEPri~res Balid'ies. (brochO Pri~res Bahd'ies. (cartonn~ vert) Pri~res Balui'ies. (recuell de poche) (e) WRITINGS OF SHOGHI
EFFENDIL'Apparition de la Splendeur divine. Par Florence Pinchon.
Traduit par Amanatillali RovchanBahá'u'lláh et l'~7re nouvelle. Par J. E. Esslemont.
Traduit par Juliettefrom Bahá'u'lláh, Tolstoy, Forel and Edm. Privat.)
C'hretiens, Ii est VenulLa Descente de Ia nouvelle J~rusa1em. Par G. Townshend.
(In Manuscript)La terre n'est qu'un sezil pays et les hommes en sont citoyens.
Vivions Atqourd'hid pour le Ivlonde de Demain.of a chapter from Christ and Bahá'u'lláh) L'Appel mondial de Bahá'u'lláh.
Le BahcVisrne. Par PauleFirst Spiritual Assembly of the Bahá'ís of Bontain, South Celebes, Indonesia,
April 1959.PAHA'i BIBLIOGRAPHY La Eci Universelle.
L'Instjtzitjon des MainsS~ctirit~ pour tin nwnde en D~sarroi. Par Stanwood
Cobb.Une Institution divine, le Alashriaii'l-Adhkcjr. Par
Hippolyte Dreyfus.Ko-eyu Mbaepyajhu Reruha Neml,o Baha'i. (Pam-phiet) 'e Babd'i.
Page 1094Bahá'u'lláh and the New Era. By J. E. Introductory Pamphlet.
Esslemont.Hidden Words, The. (In Manuscript) Bahá'u'lláh ~s az uz Korszak. Irta J. E. A Tizenk~t Bahá'í Alapelv. Esslernont.
56. BAHÁ'Í PUBLICATIONS IN IBALOY (IGOROT)Bahá'í Teachings for a World Faith. Birth of a New World Order. (ParnphleO
(Pamphlet)Bcenir Baha'i. Bahá'u'lláh Og Nyi Ti,ninn. By J. E. Communion with God. (Prayers) Esslernont.
59. BAHÁ'Í PUBLICATIONS IN ILOCANOHidden Words of Bahá'u'lláh, The. (Selected Faith of Bahá'u'lláh, The.
Portions) Functions of the LocaL Spiritual Assembly.
Ti C'ararag ti Baha'i. (Prayers) (Teaching Aid)
Paris Talks. (Excerpts) Ti Mensaje ti Baha'i. (Pamphlet) Bahá'í Calendar and an Explanation Skeet, The. Ti Panursure ri Baha'i. (Pamphlet) Ti Biag Kalpasan ti Ipapatay. By Florence One Universal Faith.
Pinchon. (Pamphlet)Bahá'í Prayers. (In Manuscript) Bahá'í Teachings for a World Faith. (Pamphlet) Paris Talks. (In Manuscript) Bahá'í World Faith. (In Manuscript) Adjaran Bahá'u'lláh. Bahá'u'lláh dan Zarnan Baru. Oleli J. E. ,Bahá'í community. (Teaching Aid) Esslemont.
Page 1095Basic Facts of the Bahá'í Faith. By Kenneth Christian.
(Pamphlet)62. BAHÁ'Í PUBLICATI (a) WRITINGS OF BAHÁ'U'LLÁH L'Anima
deli' Uorno e la Vita dopo La Morte. L'Epistola al Fz~lio del Ltqw. (In
Manuscript)di Bahá'u'lláh. Translated from English by the Italian Bahá'í Translating and
Publishing Committee.di 'Abdu'l-Bahá. Translated by the Italian Bahá'í Translating and Publishing Committee.
(d) COMPILATIONS FROMIlPatto e l'Amministrazione Baha'i. Translated from the English by the Italian Bahá'í Translating and
Publishing Committee.Lra. By J. B. Esslemont. Translated by Ugo R. Giachery.
Dawn-Breakers, The. (In63. BAHÁ'Í PUBLICATIONS IN J Hidden Words of Bahá'u'lláh, The. Prayers and Meditations.
(Compilation � Pamphlet)Bahá'í Prayers. (2 editions) Selected Writings of 'Abdu'l-Bahá.
Some Answered Questions.Bahá'í Prayers. Bahá'í Teachings for a
World Faith. (Pamphlet)Bahá'u'lláh and the New Some Answered Questions. Era. By J. E. Esslemont.
(Part I) (In Manuscript)Some of the Baha of Vagabundo with the teacher who brought the Message of Bahá'u'lláh to them in 1960.
Local Spiritual Assembly of the Bahá'ís of Jankohuyo, Bolivia, 1959.
Page 1098(In Manuscript) Faith for Today. (Pamphlet) introductory
Pamphlet.Bahá'í Teachings for a World Faith. (Pamphlet) Some Basic Facts of the Bahá'í Faith.
(Pamphlet)71. BAnAl PUBLICATIONS IN Bahá'í Answers.
(Pamphlet)Man in Search of God. By Richard St. Barbe Te Whakatikenga Baha'i. By G. G. Paul.
Baker. (In Manuscript) (Pamphlet)L'Appel Moizdial de Bahá'u'lláh. (Pamphlet) Twelve Principles and Quotations from the
Sacred Writings of the Bahá'í Faith.Bahá'í Prais Nani � Bahá'í Prernias. (Bahá'í Bahá'í Pura Sunra Nani.
Pra~Ters in Miskito and Surno) God Prima ba Baha. (In Manuscript)
81. BAHÁ'Í PUBLICATIONS IN MORDOFF(a) WRITINGS OF BAHÁ'U'LLÁH (b) WRITINGS OF 'ABDU'L-BAHÁ Glimt fra Bahá'u'lláh's Skrifter. (Mimeo-Paris Talks. (In Manuscript) graphed)
De Ski~i1~e Ord. (Mimeographed)By J. E. Esslernont. Translated by Johanna Schubartli.
Gonvenant and Administration.(See also Bahá'í Publications of the British Isles)
Bahá'í(See also Bahá'í Publications of the British Isles)
Bahá'í(See also Bahá'í Publications of Persia and India) Will and Testament of Bahá'u'lláh, The. Tablet of 'Abdu'l-Bahá to Dr.
Fore!.Some Answered Questions. (In Manuscript) Bahá'u'lláh and the New Era. By J. B. Tablet to the hague. (In Manuscript) Esslernont.
Will and Testament of Abdu'l-Bahá. (In God's Revelation for Today. (Pamphlet)
Manuscript)Paiavras Ocultas. Por Bahá'u'lláh. (In A Fe Mundial Baha'i.
Manuscript) Fe, 0 Gaminho da Libeidade.
96. BAHÁ'Í PUBLICATIONS IN PUNJABIBahá'í Faith � A Faith for Unity. (Pamphlet) Bahá'í Teachings. (Pamphlet)
98. BAHÁ'Í PUBLICATIONS IN QUECHUAApiiyayanchi spa ChaskinkirnacQue es la Fe Mundial
Hamusccan Qquepa Kausaypi Bahá'í RespuestasBahá'u'lláh and the Neiv Era. By J. E. Ce Este Miscarea Bah~'[.
Esslernont.Hidden Words of Bahá'u'lláh, TIe. (In Bahá'í Prayers.
Manuscript) Bahá'í Child's A B C, A. By Robeti. K. Some Answered Q::estions. (15 Chapters) Christian. (Pamphlet) Will and Testament of 'Abdu'l-Bahá, The. ByLaws of a Local Spiritual Assembly.
(In Manuscript) (In Manuscript)� 'First rst Spiritual Assembly of the Bahá'ís of Victoria, British Cameroons, West Africa,
April 1954.First Spiritual Assembly of the Bahá'ís of Santa Cruz de Tenerife, Canary Islands,
April 1955.108. BAHÁ'Í PUBLICATIONS IN SESUTHO (SUTHO, SUTO) (See also Bahá'í Publications of the British Isles) Hidden Words of Bahá'u'lláh, The.
Divine Art of Living, The.(See also Bahá'í Publications of the British Isles)
Bahá'í Prayers.This Radiant Age.On the Bahá'í Faith. (Pamphlet) Atomic Mandate. By Marzieh Gail. (Pamphlet) Who Is a Bahá'í (Pamphlet)
Bahá'í Teachings for a World Faith.25 volumes to date. In Czech and Siovak. Compilation (9), A. Containing serial translations of the Bahá'í writings, prayers, compilations, articles and excerpts.
114. BAHA PUBLICATIONS IN SOMALI(See also B (a) WRITINGS OF BAHÁ'U'LLÁH El
Kitáb-i-Iqdn.Elisabeth II. Cheney. (Pamphlet) El Profeta Mirza de una
Fe Mundial. Por WilliamGleanings from the Writings of Bahá'u'lláh. Overtygelsens Bok. Uppenbarad av Bahá'u'lláh.
Utvalda Skrifter av Bahá'u'lláh.Ert m6nster till fraintida samhiille. By Shoghi Effendi.
Translated by ScandinavianBahá'u'lláh och den nva tidsc~Idern. By I. E. Esslemont. Translated by Anna Rudd-Palmgren.
(In Manuscript)Hidden Words, The. Bahá'í Teachings for a
World Faith. (Pamphlet)Seven Valleys and Four Valleys. Dawn of the Neiv Day,
The.Bahá'í Faith. (Pamphlet) Bahá'u'lláh and the New Era. By J. E.
Esslemont. (In Manuscript)Gleanings from the Writings of Bahá'u'lláh. Akonaki. (Introductory Pamphlet)
(Extracts) (In Manuscript) Appendix Note One of Release the Sun. By
Prayers and Meditations. (Selections) (In William Sears. (In Manuscript) Manuscript) Ko e Ha e 'Uhinga ~oku ke Loto Marnaiji ai Fekumi ki he 'ho ke Makaru'unga ai Ho'o 'i he Mate.
Lotu. (16 Chapters) Navasaposeikiana Ki Bahá'u'lláh.
Told Lotu. (In Manuscript) Tongan Teaching course.
African Pamphlet.131. BAHÁ'Í PUBLICATI Bahá'u'lláh Sesi. (Mimeographed)
Du'alar ye Miinacatlar.(Prayers taken from Communion with God.) Translated by Peter Pihichyn.
New Word, The. Bulletin of the Ukrainian Teaching Committee of the National Spiritual Assembly of the Bahá'ís of
Canada.(b) WRITINGS OF 'ABDU'L-BAHÁ Mufdviddt. (Second edition)
Paris Talks. (In Manuscript)Group of Baha of Abalang, Gilbert Islands, standing in front of meeting house.
The Spiritual Assembly of the Bahá'ís of Tuarabu, Abaiang was incorporated September 24, 1955.
Group of Baha of Sikkim, October 1957.Javdhir-i-Alikd,n. (Extracts from Ganlinih-i-Hudtd-va-Aiikdm) Khat,n-i-Nabuvvat.
Kitábu'z-Zulnfr. (Second(See also Bahá'í Publications of the British Isles) Bahá'í Prayers. Some Teachings of Bahá'u'lláh.
Bahá'u'lláh and the New Era. By J. E.(See also Bahá'í Publications of the British Isles)
What Is the Bahá'í Faith?141. BAHÁ'Í LITERATURE FOR THE (a) PUBLISHED IN AUSTRALIA Hidden
Words of Bahá'u'lláh,(b) PUBLISHED IN CZECHOSLOVAKIA Bahá'u'lláh ka] la Nova Epoko. By J. E. Esslemont.
(Esperanto)(c) PUBLISHED IN FRANCE Essai sur le Bahd'iisme. By
Hippolyte Dreyfus.(d) PUBLISHED IN JAPAN Bahá'u'lláh and the New Era. By J. E. Essle-mont.
(e) PUBLISHED IN NEW ZEALAND Hidden Words of Bahá'u'lláh,
The.Titles prefixed by an asterisk (*) are embossed from Braille plates.
All other titles are hand copied.(i) WRITINGS OF BAHÁ'U'LLÁH Epistle to the Son of the Wolf.
Gleanings from the Writings of Bahá'u'lláh.* Nine inscriptions for exterior of Bahá'í House of Worship. Quotations from Bahá'u'lláh.
Prayers and Meditations.(ii) WRITINGS OF THE Báb (v) WORKS COMPILED FROM WRITINGS O1~
BAHÁ'U'LLÁH AND 'ABDU'L-BAHÁBáb's Address to His Disciples, The and other selections. Bahá'í Prayers and Meditations of Bahá'u'lláh and 'Abdu'l-Bahá.
Book of Prayers.from (vi) WRITINGS OF SHOGHI EFFENDI Advent of Divine Justice, The.
Destinj' of the American Nation, The.Bahá'u'lláh and the New Era. By J. E. Esslemont. (1956 edition) Christ and Bahá'u'lláh. By George Townshend.
Commentary on the Will and Testament of 'Abdu'l-Bahá. By David Hofman. (Revised edition)
Portals to Freedom. (Excerpts) By Howard(viii) PAMPHLETS TRANSCRIBED 'Abdu'l-Bahá in America.
By Juliet Thompson.Bahá'í Principle of Civilization, The. By Horace Holley.
Baha Teachings /~r aLetter to the Blind Women in Japan, A. By Agnes B. Alexander.
Man One Family. (ExcerptsOld Cwrches and the New World Faith, The. By George
Townshend.First Spiritual Assembly of the Bahá'ís of Salisbury, Southern Rhodesia, First Spiritual Assembly of the Bahá'ís of Terceira Island, Azores, April 1958.
Page 11161116 THE BAHÁ'Í Seek and It Shall Be Given
You. By Tokijiro Toni.Spiritual Meaning of Adversity, The. By Mamie Seto.
Story of Louis Gregory, The. By Elsie Austin.By Elisabeth H. Cheney. Revised edition translated by
Roan Orloff. (Pamphlet)from Promulgation of Universal Peace. By 'Abdu'l-Bahá.
DiseiW Para La Sociedadpublication issued by the National Spiritual Assembly of the Bahá'ís of Germany.
Bahá'í Bulletin. Issuedby the National Spiritual Assembly of the Bahá'ís of Australia. (Mimeographed)
Bahá'í Bulletin. Issuedby the National Spiritual Assembly of the Bahá'ís of the South Pacific.
Bahá'í Gazette. Issuedby the National Spiritual Assembly of the Bahá'ís of Central and East Africa.
(Mimeographed)Bahá'í Geppo. Issued by the National Spiritual Assembly of the Bahá'ís of North
East Asia. (Mimeographed)by the National Spiritual Assembly of the Bahá'ís of the British Isles.
Bahá'í Mededelingen.Issued by the National Spiritual Assembly of the Bahá'ís of the Netherlands. (Mimeographed)
Bahá'í Mitteilungen. Issuedby the National Spiritual Assembly of the Bahá'ís of Austria. (Mimeographed)
Bahá'í Nachrichten. Issuedby the National Spiritual Assembly of the Bahá'ís of Germany.
Bahá'í News. Publishedby the National Spiritual Assembly of the Baha of Alaska.
Page 1117BAHA BIBLIOGRAPHY Bahá'í News. Issued by the National Spiritual Assembly of the Bahá'ís of South
East Asia. (Mimeographed)by the National Spiritual Assembly of the Bahá'ís of Canada.
BcJuP[ News. Publishedby the National Spiritual Assembly of the Bahá'ís of the United States.
Bahá'í News Bulletin.Issued by the National Spiritual Assembly of the Baha of North East Africa.
(Mimeographed)Issued by the National Spiritual Assembly of the Baha of North West Africa.
(Mimeographed)Issued by the National Spiritual Assembly of the Bahá'ís of Ceylon.
Balm~ i Newsletter. Issuedby the National Spiritual Assembly of the Bahá'ís of South and West Africa.
(Mimeographed)by the National Spiritual Assembly of the Bahá'ís of India.
Bahá'í Newsletter. Issuedby the National Spiritual Assembly of the Baha of Luxembourg. (Mimeographed)
Bahá'í Newsletter. Publishedby the National Spiritual Assembly of the Bahá'ís of the Netherlands. (Mimeographed)
Bahá'í Nyheter. Issuedby the National Spiritual Assembly of the Bahá'ís of Sweden.
Bahd'i-Sanorna. Issuedby the National Spiritual Assembly of the Bahá'ís of Finland. (Mimeographed)
Ban Tin Baha'i. Issuedby the National Spiritual Assembly of the Baha of South East Asia.
Boletin Ba/nfl Dominicano.Issued by the National Spiritual Assembly of the Bahá'ís of the Dominican
Republic. (Mimeograph-ed)Issued by the National Spiritual AssenThly of the Bahá'ís of Ecuador.
(Mimeographed)by the National Spiritual Assembly of the Baha of Belgium.
Bulletin d'Information Baha'i. Issued by the National Spiritual Assembly of the Bahá'ís of Haiti.
(Mimeographed)Home Front. Issued by the National Teaching Committee of the National Spiritual Assembly of the British Isles.
(Mimeograrh-ed)by the National Spiritual Assembly of the Bahá'ís of Spain. (Mimeographed)
Journal Baha'i. Publishedby the National Spiritual Assembly of the Baha of France.
Noticias Baha'is. Issuedby the National Spiritual Assembly of the Baha of Argentina. (Mimeographed)
Afoticias Baha'is. Issuedby the National Spiritual Assembly of the Baha of Bolivia. (Mimeographed)
Noticias Baha'is. Issuedby the National Spiritual Assembly of the Bahá'ís of Colombia. (Mimeographed)
Noticias Baha'is. Issuedby the National Spiritual Assembly of the Bahá'ís of Cuba. (Mimeographed)
Noticias Baha'is. Issuedby the NationaL Spiritual Assembly of the Baha of El Salvador. (Mimeographed)
Node/as Baha'is. Issuedby the National Spiritual Assembly of the Bahá'ís of Guatemala. (Mimeographed)
Noticias Baha'is. Issuedby the Nationaf Spiritual Assembly of the Baha o Mexico. (Mimeographed)
Page 1118by the National Spiritual Assembly of the Baha of Nicaragua. (Mimeographed)
Noticias Baha'is. Issuedby the National Spiritual Assembly of the Bahá'ís of Peru. (Mimeographed)
Nouvelles Balzd'[es. Issuedby the National Spiritual Assembly of the Baha of Haiti. (Mimeographed)
CHILDREN AND YOUTH PERIODICALSof the National Spiritual Assembly of the Bahá'ís of
Australia. (Mimeographed)Issued by the Child Education Committee of the National Spiritual Assembly of the Bahá'ís of
Ecuador.of the National Spiritual Assembly of the Bahá'ís of the United States.
El Sendero de Los NifiosBahá'í Issued by the National Family Education Committee for the northern countries of South America, Brazil, Colombia, Ecuador, Peru and
Venezuela.of the National Spiritual Assembly of the Bahá'ís of
Alaska.Torch. Issued by the National Spiritual Assembly of the Bahá'ís of India.
(Mime-ographed)by the National Bahá'í Youth Committee of Gentofte, Denmark.
Youth Newsletter. Publishedto the Moslem. Columbia University Press, New York, 1942.
Allen, Devere: The Fightthe World, 1941 � 1948. Kosmon Press, Los Angeles, 1940.
Andrews, Fannie Fern: TheArberry, A. J.: Shiraz, Persian City ~f Saints and
Poets from The CentersAtkins, G. G., and Braden, C. S.: Procession of the Gods. Harpers, New York, 1936.
Ayres, Lew: Altars of the East. Doubleday, Garden City, 1956.
Bach, Marcus: An AppreciationBooks, Inc., New York, 1957, Chapter 3, pp. 47 � 83.
Report to Protestants.showing the registration of the Bahá'ís as an organized religious body.
Bahd'isrn. Concordia TractBallou, Robert 0.: The Bible of the World. Viking Press, New York, 1939.
The Viking Portable LibraryBarton, Geo. A.: Religions of the World. Univ. Chicago Press, 1917, 1930.
Baudouin, Charles: ContemporaryStudies. Fr. Translation, B. and C. Paul. E. P. Dutton, 1925.
Bell, Archie: Tue Spellof History. W. W. Norton and Co., Inc., New York, 1943.
Benjamin, S. G. W.: Persia and the Persians. Ticknor and Co., Boston, 1886.
Bercorize, Zion: For ImmediateBerry, G. L.: Religions of the World. Barnes & Noble, New York, 1947.
Bibesco, Princess G. V.:Bowen, Win. C.: The Church at Work in the Modern World. Univ. Chicago Press, 1936.
Braden, Charles S.: JesusByng, Edward J.: The World of the Arabs. Little, Brown and Co., Boston, 1944.
Campbell, Myrtle W.: The Continuity of the Prophets.
Pageant Press, New York, 1952.First Spiritual Assembly of the Bahá'ís of Naku'alofa, Tonga Islands, April 1958.
First Spiritual Assembly of the Baha of Usumbura, Ruanda-Urundi, April 1957.
Page 1121BAHÁ'Í BIBLI Cantwell Smith, Wilfred:
Islam in Modern History.Chapman, John Jay, and His Letters. Compiled by lvi. A. De Wolfe Howe.
Houghton, Muffin, Boston, 1937.Claflin, XV. Harold: Histo,y of India and Persia, p. 362, in The History of Nations, edited by Geo.
M. Dutcher, P. F. Collier, New York, 1928.for Man. University of Wisconsin Press, Madison, Wisconsin, 1961.
Cowles, Alton House: TheWest of the Indus. Doubleday and Co., New York, 1958.
Dubin, Joseph W.: The Green Star. Nat'1 Inst.Eddy, Sherwood: God in History. Association Press, New York, 1947.
A Portrait of Jesus. HarperEllis, Harry B.: Heritage of the Deseit. Ronald Press, New York, 1956.
Eliwood, Charles A.: TheDoubleday, Doran and Co., Inc., Garden City, New York, 1928.
The New Books of Revelation.Founder of the Bahá'í Religion. San Diego, Calif.,
1914.of Orchestral Music and Its Times. Grosset and Dunlap, New York, 1942.
Green, Philip Leonard:Harvard Univ. Press, Cambridge, Mass., 1949, p. 250.
Haas, Win. S.: Iran. Columbia Univ. Press, New York, 1946, pp. 90 � 91.
Hadley, Earl I.: Magic Powder. Putnam, New York, 1945.
Hamilton, Elizabeth: PutHarmon, W. W.: Microcosm, Macrocosm. Pub. by Author, Boston, 1915.
Harrison, Marguerite:Hart, Walter C.: First Course in Algebra. D. C. Heath, Boston, 1947, p. 76.
Hayes, Canton J. H.: AHertz, Rabbi Richard C., Ph. D.: Jewish Life Today.
Higgins, Harold H.: Shadows to the Unseen. The Driftwood Press, Montpelier, Vt., 1937.
History of the NineteenthHocking, Win. Ernest: Living Religions and a World Faith. Macmillan, New York, 1940.
Hoffman, Daniel P.: India'sHouse of God, Cathedrals, Churches, Temples. Crown Publishers, New York, 1946.
Holmes, John Haynes: Palestine:Book of Readings. Macmillan Co., New York, 1946, pp. 379 � 384.
Hoover, W. I. T.: Religionisms and Ghris-tianity. The Stratford Co., Boston, 1924.
Howen, Herbert H.: Asia,BAHÁ'Í BIBLIOGRAPHY Hubbard, Elbert: Selected
Writings. Vol. X. Hume, Robert B.: The World'sSociety, Nelson Doubleday, Inc., Garden City, New York.
Israel: Ten Years of Progress, 1948 � 1958. Published by the American Committee for Israel's Tenth Anniversary
Celebration.Kahn, E. J., Jr.: Who, Me? Harper, New York, 1949, p. 179.
Keyserling, Hermann: Travelof Nationalism in the East. 1-larcourt, Brace, New York, 1929.
Kolarz, Walter: ReligionReligion and the Religion of the Future. Appleton Co., New York, 1926.
Mason, Myra: Where DoMatthews, J. B., and Sylvanus lvi. Duvall: Conflict or cooperation;
A Study Outline.McDaniel, Allen B.: The Spell of the Temple. Vantage Press, New York, 1953.
McKibben-Harper, Mary, M.D.: The Doctor Takes a Holiday. Torch Press, Cedar Rapids, Iowa, 1941.
The Midwest, in Look at America series. Houghton, Muffin Co., Boston, 1947, p. 57.
Miller, Herbert A.: TheMiller, XV. M.: Bahaisnz: Its Origin, History, Teachings.
Fleming Revell Co., New York, 1931.Modern Art in the U.S.A. Knopf, New York, 1956, p. 263.
Mott, Francis J.: Christ the Seed. Beauchamp, 1939.
Mumford, Lewis: The conduct of Life. Harcourt, Brace & Co., New York, 1951, p. 117.
Murchie, Guy, Jr.: Song of the Sky. Houghton, Mifflin, Boston, 1954.
Murrow, Edward R.: This I Believe. Simon & SchusLer, New York, 1952, pp. 167 � 168.
Muzurndar, Dr. H. T.: The United Nations of the World. Universal Pub. Co., 1942.
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Nwafor, A. A.: WithoutOliphant, Lawrence: Haifa, or Life in Modern Palestine.
Harpers, 1887.Bahá'í Faith, in Hoople et al; Preface to Philosophy.
Macmillan Co~, New York, 1946, pp. 379 � 384.Reeder, Paul A.: Introduction to Philosophy. Lucas Bros.,
1960.of Religions. Translated from French. G. P. Putnam Sons, London and N.Y., 1909.
Religion at the University of Arizona. 1951. (Pamphlet)
Religious Bodies, 1926:on International Arbitration, May 15, 16, 17, 1912 Q, 42).
Richards, Fred: A PersianReplies, Vol. III. Pub, by Radio Replies Press, St. Paul, Minn.
Sala, Erneric: This Earthof Religion. Pasadena, Calif., and Vanguard Press, New York, 1928.
Singer, Caroline, andSpeer, Robert E.: Missions and Modern History. 2 Vols., F. H. Revell Co., New York, Chicago, 1904.
The Unfinished Task ofDecline of the West � Perspectives of World History. Alfred Knopf, New York, 1928.
Spiegelberg, Friedrich:Living Religions of the World. PrenticeHall, Inc., Englewood Cliffs, N. J., 1956, pp. 419421.
Steiner, M. J~: Inside Pan-Arabia. Packart, Chicago, 1947, p 211.
Stevenson, Dwight E.:for My Loyalty. Board of Education and Publication of the American Baptist Convention, Revised Edition, 1958.
Stewart, George Rippey:Storer, Rev. J.: Thoughts That Build. Mac-millan, New York, 1924.
Swift, A. C.: Religion Today. McGrawHill, New York, 1933.
Tlieosophical Review.Thomas, Henry (Schnittkind, H. T.): The Wondet Book of History, Science, Nature, Literature, Art, Religion, and Philosophy.
(Halcyon House Book) McClelland,Titus, Murray T.: The Young Moslem Looks at Life. Friendship Press, New York, 1937.
Todd, A J.: Theories of Social Progress. Macmillan, New York, 1924.
Toynbee, Arnold J.: Civilization on Trial. Oxford Univ. Press, New York, 1948, p. 204.
A Study of Histoy. OxfordV~mb~ry, H.: Travels in Central Asia. Harper, New York, 1865.
Vanderbilt, CorneliusFirst Spiritual Assembly of the Bahá'ís of Tananarive. Madagascar, April 1957.
First Spiritual Assembly of the Bahá'ís of Agana, Guam, April 1956.
Page 1127BAHÁ'Í BIBLIOGR The Poetical Works of.
Ryerson Press, Toronto, 1924.Wiernan, Henry Nelson, and Walter Marshall Horton:
The Growth of Religion.Wilber, Donald N.: Iran � Past and Present. Princeton Univ. Press, 1948.
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Parade. September, 1956. Ltimkre et Libert~. November, 1935, Brussels.
Page 1143December, 1943; July-August, 1943; September-November, 1943.
Revista do Globo. May, 1955, p. 10; August, 1961Contemporary Review. August, 1869; October, 1869; March, 1912; August, 1944; October, 1955.
Daily Sketch. DecenTherFortnightly Review. June, 1911; April, 1912; June, 1913.
The Inquirer. May 16, 1931, London.First Bahá'í of the famous Gypsy Race (left rear) to be welcomed in Almada, Portugal, 1962.
Descendants of the Incas form first indigenous local Bahá'í Assembly, 1962.
Some of the Bahá'ís of Pampa Cruz, Peru (altitude 12,000 feet) listening to instructions in Huanco on how to conduct their election.
Page 11452, 1961. ECUADOR El Mundo Fabuloso en 60 Dias. Pan American Airways.
Aluimbos. July, 1963,Vol. III, 1869. Arts et Spectacles. October-November, 1961.
Bulletin de l'Acad~rnie Jrnp~riale de St. Petersburg.
Vols. VIII, IX.Revue Critique d'Histoire et de Litt~ratiire. April 18, 1887.
La Revue des Deux Mondes.Frankfurter Zeitung. September, 1924; December, 1926.
Der Grosse Entschluss.Journal of the German Oriental Society. Vol. V, 1851.
Kieler Nachrichten. AugustMosle,nische Revue. July-October, 1926, p. 109, Berlin.
Neue LotusbijUen. 1912.Ausbrektung und gegenwartige Aktivit lit der Bah~'i-Religion, insbesondere in Amerika und Europa."
HAWAIIIndia and Israel. March, 1951, p. 20; May 10, 1951, p. 55, Bombay.
Indian Review. August, 1914, Madras. IRAN ,4'slwfteh. Various issues.
Journal Magazine. JulyOriente Moderno. 1922, pp. 511, 563; 1949, p. 190; 1950, p. 199, Rome.
Rassegna Lucchese. April, 1951, p. 19, Lucca.Ricerche Religiose. Vol. XX, pp. 17 � 18, 1949, Rome.
Page 1147Kai-cho. (Sea Tide), August, 1950, p. 21. Mciiniclzi.
May 13, 1955.Bulletin de hi Acad~,nie linperiale de St. Petersburg.
Vols. VIII, IX.August 27, 1953. Fernando de Cambra: "El Templo de la Justicia" (Haifa, Israel), Madrid.
Alcazar. June 30, 1955,Cruzada iVlisionera. April, 1953. (Report on the Kampala,
Africa Conference)Sopliia. Revista teosofica orientalisnio-occul-tismo, Vol. X\~I, p. 3, January 7, 1908. Rafael Urbano:
"Babismo y Behaismo," (15S4fi Quarterly. March, 1928 (published in English).
Der Tat. January 28, 1956.Hiirriyet. April 9, 1951; 6 Subat, 1955. La R~pubIique.
April 13, 1951. Yeni Sabah.American Astrology. April, 1938; November, 1939; December, 1939; September, 1940; November, 1946; January, 1947; November, 1949.
American Concrete InstituteJournal. June, 1933, pp. 397, 403; January, March, 1934; February, 1939, suppi.
American Guide. 1949.Amerika Esperantisto. June, 1912; February, 1913; February, 1914; July-August, 1918;
April, 1927; May-June 1927;Architectural Record. June, 1920; September, 1944.
Argosy. June, 1950.Book of the Month club News. November, 1954, pp. 1 � 4.
Boys' Life. January, 1957.Section, June 17, 1945; February 26, 1949; May, 1953; August 10, 1958.
Christian Century. October25, 1946; June 8, 1955; April 10, 1957; July 24, 1957.
The Christian Herald.Con2o to. (Esperanto), April, 1960; November-December, 1960.
Concrete. May, 1931; December, 1933.Contemporary Review. August, 1869; October, 1869; March, 1912; August, 1944.
Contemporary Review Advertiser.Eclectic Magazine. February, 1886; September, 1896.
The Emancipator. August, 1950.Everyday Psychology and Inspiration. February, 1935.
Every Woman. December, 1915; December, 1916.Fortnightly Review. June, 1911; April, 1912; June, 1913.
Fortune. February, 1947.Haiper's Weekly. July, 1912; May, 1951; June, 1958.
Page 1150First Spiritual Assembly of the Bahá'ís of Brunei Town, Brunei, April 1957.
First Spiritual Assembly of the Bahá'ís of St. Pierre, R6union Island, April 1955.
Page 1151Highway Traveler. October-November, 1937; April-May, 1944.
Holiday. May, 1947.The Independent. April, 1912; July, 1912; September, 1912; December, 1921.
Information Bulletin.Literary Digest. May, 1912; August, 1920; December, 1921; November 22, 1930.
Littel's Living Age. August, 1869.(for United Airline guests) M~MT Alumni News. July,
1961, Michigan CollegeMissionary Review. October, 1902; February, 1904; March, 1904; May, 1906; October, 1911; October, 1914; August, 1919; October, 1921.
Moody Monthly. March, 1963.December, 1938; December, 1947; December, 1953; January, 1959.
Negro Digest. September, 1949; January, 1963.Newsweek. February 10, 1934; June 6, 1955; February 22, 1960; March 14, 1960; June 27, 1960.
New Yorker. October 27, 1962.Northwestern Engineer. September, 1951, Northwestern University.
0 i/ways. February, 1948.Open Court. June, 1904; August, 1915; October, 1915; November, 1915; August, 1916; October, 1916; November, 1916; March, 1931.
Oral Hygiene. January, 1960.The Outlook. June, 1901; June, 1912; December, 1920; December, 1921.
Pageant. January, 1950.Partners: The Magazine of Labor and Manage~ ment. August, 1948.
Pathfinder. December 18, 1946; November 19, 1952.PTL News. December, 1954, pp. 6 � 9, Pittsburgh, Pennsylvania.
Publishers Auxiliary. NovemberReference Shelf Vol. XIX, No. 8, 1941. (ref. to World
Order Magazine)Review of Reviews. February, 1901; January, 1909; June, 1912; February, 1922.
Rose Items. 1963.7, 1950, p. 25; September 3, 1955, p. 71; April, 1963.
Saturday Night. March 30, 1946; October, 25, 1947.
Saturday Review. FebruarySaturnia. January, 1963. (first edition) Scientific American. August, 1920.
Search. December, 1960.Social Research. Vol. XXI, Winter, 1954, p. 467, New York.
The Spokesman. September, 1925.Unib'. February, 1918; December, 1921; April, 1929; July, 1944.
Universal Atlas CementDiv. of the United States Steel cci p. August, 1962.
Viewpoint. Autumn, 1952.The Visitor � This Week in Minneapolis. April 19 � 26, 1947.
Vogue. August, 1950; September, 1960, p. 268.The Voice. October 8, 1954, Los Angeles, California.
Waterloo C'ourier. March28, 1958. We stern Voice of Motorola. October, 1962.
What to See and Where to Stop in the Great Lakes States. 1951.
Where. September, 1951.World Unity. April, 192S; December, 1930; February, 1933.
World's Work. July, 1912; July, 1922.BAHÁ'ÍS IN N American Esperantist.
May-June, 1943. American Swedish Monthly. February, 1954.
Canadian GeographicalMuskegee, U.S.A. Common Cause. September, 1950, p. 92, University of Chicago.
Fate Magazine: Is Thisthe New Religion? By Myrtle W. Campbell. Editor R. N. Webster, Chicago, Winter 1949.
Fellowship and Prayer.An Historical Study, of the North American Speaking Tour of 'Abdu'l-Bahá and a Rhetorical Analysis of
His Addresses.May, 1943, p. 14, Washington, D. C. Kaisar-i-Hind. Dec. 31, 1933, Bombay.
Kamiti. Duell, Sloan and Pearce, New York, 1958, p. 55.
Landscape Architect. July, 1953.By Shirin Fozdar. Reprint, January, 1948, Calcutta,
India.The New Humanist. January-February, 1933, Chicago.
New Orient. January, 1926,Oregon Mineralogist. January, 1934, Portland, Oregon.
Oriente Moderno. Vol. 30, p. 199, 1950, Rome.of Speech. March-April, 1934, Ann Arbor, Michigan.
The Religions of the World.Religious Education. September, 1932; August, 1946, Chicago.
Page 1155Unity. February 19, 1934, Chicago. The Voice. 1961.
Wayfarer on the JVfountain.World Philosophy. February, 1943, pp. 25 � 27, Maha Publishing Co., Chicago.
World Unity. April, 1932; November, 1933 and successive issues, New York.
146. REFERENCES TO THE BAHÁ'Í FAITH IN(All references are noted regardless of degree of accuracy.)
Algeinene Encyclopaedie.Winkler Prins. 16 Vornunes, Uitgevers Mij. Elsevier, Amsterdam, 1933. Vol.
II.y Bolufer, Editoria Reuinidos, Buenos Aires, Argentina, 1952.
Diccionario Enciclop~dicoDiccionaric de la Lengua Espafiola. Atilano Ranc~s, Ramon Sopana, Barcelona, 1927.
Dictionary of Isldm. ThomasPatrick Hughes, B.D., M.R.A.S., W. H. Allen & Co., London, 1865.
Dictionnaire Pratiquedes Connaiss~nces Re-ligieuses, Paris, 1925, Vol. IV.
Dizionario Enciclop&LicoSome members of the Bahá'í Community of the Seychelles Islands, November 1956.
Page 1157Edited by Houtsrna and others, Luzac & Co., London, 1933.
The Encyclopedia of Labor.L. Langer, Houghton Muffin Co., Boston, revised edition, 1948.
Enzyklopiidie des Isldms.Edited by Houtsma Leiden, 1911, page 566 if., page 569 if. Enzyklopddie des Is/din.
Edited by E. J. Brill, Leideri/Otto Harrassowitz,Bd. I, pages 13, 220, 684; Rd. II, page 364; 1934 Bd. I, page 300; ]3d. IV. pages 126, 384, 640; 1936 Bd. Ill, pages 198, 1132 � 1134.
The Fact Book. CurrentUnione Tipografico Torinese, Turin, 1934, Vol. II.
Handbuch der Islam ischen& Co., Berlin and Leipzig, 1923, pages 51, 52, 70, 79 3~3 � 3W 422.
Handbuch des Wissens in vier Blinden. F. A. Brockhaus, Leipzig, 1923.
Hastings Encyclopediaof Religion and Ethics. Edward G. Browne, Vol. II, pages 299 � 308.
Hastings EncyclopaediaHistory of Nations. P. T. Collier & Son Co. New York, 1928.
History of Religions.Islamojogia. F. M. Pareja, Orbis Catholicus, Rome, 1951.
Jedermanus Lexikon. KermannKjrschners Universal-Konversations-Lexikon. Herausgegeben
von Hermann Hiliger, 5. Auflage, Berlin u. Leipzig. 1912.
Page 11581158 TH Lexikon fur Theologie
und Kirclie. Edited by Buchberger, 2nd edition, 1930, Vol. I.
Meyers Konversations-Lexikon.Mohammedanisn2. H. A. R. Gibb, Oxford University Press, London, 1949, pages lx, 164, 186, 206.
National Encyclopedia.Funk & Wag-nails, nails, 1933, and in annual volumes. The New Lamed History. 1922.
New Schaff-Herzog Encyclopediaund Gegenwart. Mirza, Tdbingen, 1909, Bd. III, page 742; Bd. I, page 847, 1912.
United States Census ofOrganizations, 1956 � 1957, 1958 � 1959. Brussels, 6th edition.
Page 1159'AM Ab&dih 'Abbas 'Abdu'l-Bahá 'Abdu'1-Hamfd 'Abdu'1-~usayn 'Abdu'liAli
Abh6Amul Anzaif Aq~ Aqdas 'Arabist&n AsmA' 'Av6~hiq Ay6.di
Azal 'Azamat 'Aziz'hliqThAd I~rAqtt IslitihArd Islam Islamic Ism6iiliyyih IstarTh~d 'Izzat
Ja1MTRANSLITERATION OF ORIENTAL WORDS 1161
GUIDE TO TRANSLITERATION ANDThe "i" added to the name of a town signifies "belonging to." Thus Sbir~zi means native of
Shfr~z.The emphasis in Persian words is more or less evenly distributed, each syllable being equally stressed as in French.
For example, do not say Tabriz or Tabarsi; stay as long on one syllable as on the next; Tabrfz; Ta-barsi. (While there are many exceptions to this rule, it is the most generally correct method of treating the question of stress.)
A frequent mistake is the failure to distinguish between broad and flat "a's." This dif ferentiation makes the language especially musical and should be observed: in the word Afn~n, for example, pronounce the first "a" as in mat, and the second syllable to rhyme with on. Americans are apt to pronounce short "a" plus "r" like the verb form are; this is a mistake; "ar" should be pronounced as in the name Harry � cf. Tarbiyat.
The same differentiation should be observed in the case of long and short "i" and long and
Page 1162short "u." As the guide to the transliteration indicates, short "i" is like "e" in best, and long "i" like "ce" in meet; for example, IbrAhim is pronounced
Eb-r6heern; IslAm is Ess-lahm.Short "u" being like "o" in short, and long "iT' being like "00" ill moon, the following would be pronounced:
Quddhs � Qod-dooss; BArfurfish � BAr-foroosh.Pronounce "aw" to rhyme with oh, or mown; Nawruz is No-Rooz.
The following consonants may be pronounced like z: dh z z d The following consonants may be pronounced like ss th s s Zh is pronounced like the "s" in pleasure. Kh is pronounced like "ch" in Scottish loch or German nacht. Do not pronounce it as "k." Westerners are as a rule incapable of pronouncing "gli" and "q"; a guttural French "r" will serve here; otherwise use hard "g" as in good.
H and 12, approximately like the English aspirate "li," should never be dropped. TilirAn is Teh-ron; madrisili is mad-res-seh; MibrAb is
Meh-rob.In the case of double letters pronounce each separately: 'Abbas.
The character transliterated (') represents a pause; it is not unlike the initial sound made in pronouncing such a word as every. The word IBah&i is phonetically as follows: ''a~~ as in account; ~ as in father; ('), pause; "F' as ee in meet.
The character transliterated (') may also be treated as a pause.
N.B. As Persian often indicates no vowel sounds and as its pronunciation differs in different localities throughout Persia and the Near East as well as among individuals in any given locality, a uniform system of transliteration such as the above, which is in use by Baha communities all over the world, is indispensable to the student.
Page 1163Adh~in: Muslim call to prayer. Adib: literally "the learned." AfiThn: literally "twigs." Denotes the relations of the BTh.
Aghs6n: literally "branches."A.H.: "Anno Hejirae." Date of Muhammad's migration from Mecca to Medina, and basis of Islamic chronology.
Akbar: "Greater."'Am6.: literally "light cloud," symbolizes the "First
Invisible Substance."AnMr: "Lord," "prince,~~ ''governor.~~ Aq~: "Master." Title given to 'Abdu'l-Bahá.
A'?arn: "The greatest.""commander," by Bahá'u'lláh Rib: "Gate." Title assumed by Mirza 'AlP Muijammad, after the declaration of His Mission in Shir6z in May, 1844 A.D. Bab: Follower of the Báb.
Badi': literally "the wonderful."DaM: "Glory," "splendour," "light." Title by which
Bahá'u'lláh (Mirza. ~usayn-'A1i)Denotes that part of the Plain of 'Akka where the Shrine and the Mansion of Bahá'u'lláh are situated.
Bani-H6shirn: The family from which Mu-bammad descended.
Bahá'u'lláh: "RemnantBay~n: "Exposition," "explanation." Title given by the BTh to His Revelation, particularly to His Books.
Big: Honorary title, lower title than Kh6n."Endowed with constancy": a title given to Prophets who revealed a book and instituted religious laws.
Farm~n: "Order" "command," "royal decree."Its length differs in different parts of the country according to the nature of the ground, the local interpretation of the term being the distance which a laden mule will walk in the hour, which varies from three to four miles. Arabicised from the Persian "par-sang," and is supposed to be derived from pieces of stone (sang) placed on the roadside.
"Fourth Heaven": one of the stages of the invisible
Realm.UAif: A Muslim who has performed the pilgrimage to Mecca.
I-laziratu'I-Quds: TheSacred FoLd. Official title designating headquarters of Baha administrative activity.
Hijrat: literally "migration."The basis of Islamic chronology. The date of MuI)arnmad's migration from Mecca to Medina.
Howdah: A litter carried by a camel, mule, horse or elephant for travelling purposes.
1163ImArn: Title of the twelve Shi'ih successors of Mubammad.
Also applied to Muslim religious leaders.Ini~m-Jurn'ib: The leading im6m in a town or city; chief of the mullis.
Im&m-Z~dih: DescendantThe title of Bahá'u'lláh's epistle to the uncle of the BTh.
I~lir6q&: literally "splendours."Isr6fil: The Angel whose function is to sound the trumpet on the Day of judgment.
J&hiliyyih: The dark age of ignorance among the Arabs before the appearance of Mubammad.
JamAl-i-Mub&ak: literally "the Blessed Beauty," applied to Bahá'u'lláh.
JanAl-i-Qidam: literally "the ancient Beauty." Applied to Bahá'u'lláh.
Jubbili: An outer coat.Ka'bih: Ancient shrine at Mecca. Now recognized as the most holy shrine of IslAm.
Kabir: literally "great."Kad-Khud~: Chief of a ward or parish in a town; headman of a village.
Kaltintar: "Mayor."KarbilA'i: A Muslim who has performed the pilgrimage to Karbihi.
Kawthar: A river in Paradise, whence all the other rivers derive their source.
KhAn: "Prince," "lord," "nobleman," "chief-tain."
Kitáb-i-Aqdas: literallyKuhh: The Persian lambskin hat worn by government employees and civilians.
Madrisih: Religious college. Man-Yuzhiruhu'116h:"He Whom God will make manifest." The title given by the Báb to the
Promised One.Mashhadf: A Muslim who has performed the pilgrimage to Mashhad.
Mashriqu'l-Adhkar: literally "the dawning place of the praise of God." Title designating Baha House of Worship.
Masjid: Mosque, temple, Muslim place of worship.Mayd~in: A subdivision of a farsakh. A square or open place.
IVlihdi: Title of the Manifestation expected by Isl&m. MihrTh: The principal place in a mosque where the im6~m prays with his face turned towards Mecca.
Mi'rAj: "Ascent," used with reference to Muhammad's ascension to heaven.
Mirza: A contraction of Amir-Thdih, meaning son of Amir. When affixed to a name it signifies prince; when prefixed, simply Mr. Mishkin-Qalam: literally "the musk-scented pen."
Mu'adbdhin: The one who sounds the Adh&n the Muslim call to prayer.
Mujtahid: Muslim doctor-of-law.Most of the mujtahids of Persia have received their diplomas from the most eminent jurists of
Karbih and Najaf.Mustaghith: "He Who is invoked." The numerical value of which has been assigned by the Báb as the limit of the time fixed for the advent of the promised Manifestation.
Nabil: "Learned," "noble."applied to the Baha New Year's Day; according to the Persian Calendar the day on which the sun enters Aries.
Nuq~h: "Point."Pahlav4n: "Athlete," "champion"; term applied to brave and muscular men.
Q641: Judge; civil, criminal, and ecclesiastical. Qa'irn: "He Who shall arise."
Title designating theQaly6n: A pipe for smoking through water. Qiblili: Point of Adoration; prayer-direction, toward which the faithful turn in prayer. The Most Holy Tomb of Bahá'u'lláh at Bahá'í is "the Heart and Qiblih of the Bahá'í world."
Qur'an: "Sacrifice."name of a tree planted by the Arabs in ancient times at the end
Page 1165DEFINITIONS OF ORIENTAL TERMS 1165
of a road, to serve as a guide. As a symbol it denotes the Manifestation of God in His Day.
SThibu'z-Zam~n: "LordSalsabfll: A fountain in Paradise. Sarnandar: literally "the phoenix." SarkAr-i-Aq6i literally the "Honorable Master," applied to 'Abdu'l-Bahá.
"Seal of the Prophets": One of the titles of Muhammad.
"Seventh Sphere": Thehighest stage of the invisible Realm. Denotes also the
Manifestation of Bahá'u'lláh.of religious court, appointed to every large city by the Sli&h. ~ir~~:~iterally "bridge" or "path," denotes the religion of God.
Siyyid: Descendant of the Prophet Muhammad.TajalilyAt: literally "effulgences." Title of one of the Tablets of Bahá'u'lláh.
TarAz~t: literally "ornaments."'Urvatu'1-Vu~liqA: literally "the strongest handle," symbolic of the Faith of God.
Vali-'Ahd: "Heir to the throne." Varaqiy-i-'U1y~: literally "the Most Exalted Leaf," applied to Bahá'í Kh&num, siskr of 'Abdu'l-Bahá.
Varq6.: literally "the dove."By GEORGE TOWNSHEND, NI. A. (Oxon) (Sometime Canon of St. Patrick's cathedral, Dublin, and Archdeacon of Clonfert) HAVING identified myself with the Faith of Bahá'u'lláh and sacrificed my position as a canon and a dignitary of the Church of Ireland that I might do so, I now make this statement on the relation of this
Faith to ChristianityIt is submitted to all Christian people in general but more especially to the bishops and clergy and members of my own communion, with the humble but earnest and urgent request that they will give it their attention as a matter of vital concern to the Church. Only through an impartial investigation of the Cause of Bahá'u'lláh will they find, I fully believe, a means of reviving the fortunes of the Church, of restoring the purity and the power of the Gospel and of helping to build a better and more truly Christian world.
Bahá'u'lláh (Whose approaching advent had been announced in Persia nineteen years before by His prophetic Herald, the Báb, Himself a world-famous figure) made His public declaration as a Messenger of God in Baglid~d in the year 1863. He affirmed that His appearance fuffihled the promised Return of Christ in the glory of the Father. He brought a Teaching which though ampler and fitted to a more advanced Age was in spirit and purpose the same as that of Christ. He revealed those "other things" which Jesus told His disciples He had to give them but which they could "not bear" at that time. His mission was to bring the work of Christ to its completion and realisation, to reconstruct the social order of the world and build the long promised Kingdom of God in very fact.
He addressed individual letters or specific messages to the monarchs of the West and to the members of the various ecclesiastical orders of the Christian Churches, and directed numerous and repeated exhortations and warnings to the entire
Christian world. Thesewithout exception were ignored by Christendom when they were made, and they have now been set aside and disregarded for some eighty years.
During that period the long established influence of Christ in Christendom has suffered a decline so unprecedented, so precipitous that the Bishops gathering for the Lambeth Conference were greeted in the London press with the challenge that "Christi-anity is fighting for its life"; while the Bahá'í Faith proclaimed at that time by one lone Prophet shut in a Turkish prison has spread through the whole globe, has led the constructive thought of our time, has created a spiritual world-community joining the East and the West, and is fast making good its right to a place in the agelong succession of world-faiths.
"Folio wers of the Gospel," exclaimed Bahá'u'lláh addressing the whole of Christendom, "behold the gates of heaven are flung open.
He that had ascended unto it is now come. Give eat' to His voice calling aloud over land and sea, announcing to all mankind the advent of this Revelation � a Revelation through the agency of which the Tongue of Grandeur is now proclaiming: 'Lo, the sacred Pledge has been fulfilled, for
He, the Promised Oneis come' " "The voice of the Son of Man is calling aloud from the sacred vale, 'Here am I, here am I, 0 God, my God' whilst from the Burning Bush breaketli forth the cry, 'Lo, the Desire of the world is made manifest in His transcendent glory.' The Father haTh come.
That which ye were promised in the Kingdom of God is fulfilled. This is the Word which the Son veiled when He said to those 11169
Page 1170around Film that at that time they could not bear it. Verily the spirit of Truth is come to guide you unto all truth. He He is the one whO glorified the Son and exalted His
Cause." "The ComforterWhose advent all the scriptures have promised is now come that He may reveal unto you all knowledge and wisdom. Seek Him over the entire surface of the earth, haply ye may find
Him."Through a period of some twenty-five years from about 1865 to 1890, Bahá'u'lláh sent letters and messages to the monarchs and leaders of mankind proclaiming to them that � however little they recognised it � a world-crisis had already taken shape and profound changes on a world-scale were at hand; the old civilisation would pass away and another take its place; a new race of men would arise, and reverence, unity, peace, justice would become watchwords in a new and happier order.
He challenged them in burning words of power to acknowledge the spiritual cause of world-events already coming into view and to fill the lofty and noble part for which God and Christ had prepared them. Lie warned them not to let prejudice or dogma or superstition or self-interest or desire for leadership and glory from men deter them from accepting this summons. Again and again He urged on their notice that the true cause of this New Age and its happenings was spiritual and that they would find the key to it in the Gospel which they so continually perused.
In a Tablet to NapoleonIII, the most outstanding monarch of the moment, He informed his Majesty that in the providence of God a new age of unprecedented changes in human history was opening. He outlined certain features of its ordained pattern, which would vitally concern a King-statesman, and called on him to arise, humble himself before God, follow the guidance of God's Prophet and take a bold initiative in unifying mankind. This, he wrote, was the Wondrous Age Christ had come to announce. Christ's dominion had spread westward that the West and its rulers might now give a lead in His holy service. Would Napoleon now play the man in the precious Cause of God, he would make himself an emperor of the wide world.
Bahá'u'lláh had already been in communication with Napoleon and bad discovered his hypocrisy and insincerity. He makes mention of this, and warns the Emperor (then in the plenitude of his pride and power) to give immediate heed to the Prophet's word, else, He writes, "thy kingdom shall be thrown into confusion and thine empire shall pass from thy hands. Commotions shall seize all the people in that land. We see abasement hastening after thee, whilst thou art of the heedless."
The contemptuous rejection of this warning was followed not many months after by the sudden outbreak of the Franco-Prussian war, the utter defeat and capture of Napoleon at Sedan, and the collapse of his empire.
To Queen Victoria Bahá'u'lláhsent a letter in the course of which He declared His identity:
"0 Queen in London! Inclinethine ear unto the voice of thy Lord, the Lord of all mankind. He in truth bath come into the world in His most great glory and all that is mentioned in the Gospel bath been fulfilled.
� Lay aside thy desire and set thine heart towards thy Lord, the Ancient of Days. We make mention of thee for the sake of God and desire that thy name may be exalted through thy remembrance of God, the creator of earth and heaven.
... Turn thou unto God and say: o my Sovereign Lord, I am bitt a vassal of Thine, and Thou art, in truth, the King of Kings. ...
Assist me then, 0 my God, to remember Thee amongst Thy handmaidens and to aid Thy Cause in Thy lands To Alexander H He wrote, "0 Czar of Russia! Incline thine ear unto the Voice of God, the King, the Holy. Beware lest thy desire deter thee from turning unto the face of thy Lord, the Compassionate, the Most Merciful. ...
He verily is come with His Kingdom, and all the atoms cry aloud, 'Lo, the Lord is come in His great majesty.' He who is the Father is come, and the Son in the holy vale crietli out, 'Here am I, here am I, 0 Lord, My God.'
... Arise thou amongst men in the name of this all-compelling Cause and summon, then, the nations unto God. C�uld'st thou but know the things sent down by My Pen and discover the treasures of My Cause and the pearls of My mysteries thou would'st in thy love for My Name and in thy longing for My glorious and sublime Kingdom lay down thy life in My path
He wrote to Pope Pius IXannouncing that "He who is the Lord of Lords haTh come" and that he who is the Rock (meaning Peter),
Page 1171crieth out saying "Lo, the Father is come, and that which ye were promised in the Kingdom is fulfilled."
Bahá'u'lláh bade him � "Arise in the name of the Lord, the God of Mercy, amidst the peoples of the earth and seize thou the cup of life with the hands of confidence and first drink thou therefrom and proffer ii then to such as turn towards it amongst the peoples Qf all faiths." He warned him not to repeat the error of the Pharisees and of the men of learning who on His first coming opposed Jesus Christ and pronounced judgment against Him, whilst he who was a fisherman believed on Him. He called on him to "Sell all the embellished ornaments thou dost possess and expend them in the path of God" to "Abandon thy kingdom unto the kings, and emerge from thy habitation," and should anyone offer him all the treasures of the earth "reJi~se to even glance upon them"; then, detached from the world, let him "speak forth the praises of thy Lord betwixt earth and heaven" and warn the kings of the earth against injustice in their dealings with men.
In the concluding pages of His communication to the Pope which contain some of the most tender, moving and impassioned passages in these writings, He expresses the warmth of His desire, the earnestness of His effort to bring the followers of the Gospel into the Most Holy Kingdom of God and to enable the truehearted to discern its opened Gates. He urges them to rend the spiritual veils that blind their eyes, to cast away everything, everything that prevents them accepting this divine deliverance. He calls them to come out of the darkness into the light poured forth by the sun of the Grace of God. He tells them of the sovereignty that awaits them in the Kingdom on High if they will but heed and obey, of the friendship of God and His companionship in His everlasting realm of Beauty and of Power that He longs to bestow on them according to His ancient promise. The Kingdom is theirs of right.
He has bidden them welcome to it, and His heart is sad to see that others enter but they, alas!
tarry before its gates in the darkness. How blessed are those who will keep the covenant Christ made with His people, who will watch for their Lord's return as He bade them, and know His voice when He calls them.
Blessed are they who will walk forward in the path Christ laid out for them so straight and true and xviii take their rightful place in the van of the Legions of Light.
Elsewhere in these letters to the kings, and also in other writings, Bahá'u'lláh speaks to the entire Christian world and addresses directly officers of the various ecclesiastical orders in Christendom. For instance: "0 concourse of archbishops!
He who is the Lord of all men hath appeared.In the plain of guidance He calleth mankind whilst ye are yet numbered with the dead. Great is the blessedness of him who is stirred by the Breeze of God and hatli arisen from amongst the dead in this perspicuous Name."
"0 concourse of bishops!..He who is the Everlasting Father calleth aloud between earth and heaven.
Blessed the ear that hath heard and the eye that hath seen and the heart that hath turned unto Him And, "the stars of the heaven of knowledge have fallen, they that adduce the proofs they possess in order to demonstrate the truth of My Cause and who make mention of God in My Name; when however I came unto them in My majesty, they turned aside from Me.
They, verily, are of the fallen. This is what the Spirit [Jesus] prophesied when He came with the truth and the Jewish Doctors cavilled at Him.
He addressed the priests, telling them it was their duty to proclaim aloud the Most Great Name among the nations � they chose to keep silence when every stone and every tree shouted aloud "The Lord is come in His great glory!"" The Day of Reckoning," He wrote, "hath appeared~ the Day whereon He who was in heaven hat/i come.
He verily is the One whom ye were promised in the Books of God. How long will ye wander in the wilderness of heedlessness and superstition?..
."He warned the monks that they little understood the real greatness of Jesus Christ which had been "exalted above the imagination of all that dwell on the earth. Blessed are they ivizo perceive it." "If ye choose to follow Me," He wrote, "I will make you heirs of My Kingdom; and if ye transgress against Me I will in My longsuffering endure it patiently." He expressed His wonder at their men of learning who read the Gospel and yet refused to acknowledge its All-Glorious Lord on His appearance.
Again and again, in general statements and in particular prophecies, Bahá'u'lláh warned the rulers of the world and their peoples that
Page 1172if these clear, solemn and public pronouncements went unheeded and the reforms enjoined were not made, then divine chastisement would descend from all sides upon mankind: irreligion would spread and deepen; from it would flow anarchy; authority and power would pass from the priesthood; the social order would break up and dissolve to make place for another which God would guide men to build in its stead.
Whatever "Lesser Peace"the war-weary nations might at last arrange among themselves, it would not bring them a final solution of their problems. This would come oniy with "The Most Great Peace" of which He wrote in His Tablet (or letter) to Queen Victoria, with the creation of a world-commonwealth and with the ultimate emergence of a divine world-civilisation. These objectives could be attained oniy through acceptance of the Prophet of the Age and through the adoption of the principles, plans and patterns for the new World Order which were transmitted by Him from
God.When no heed was given to Bahá'u'lláh's Declaration that His prophethood was the return of Christ, when His appeal for the examination of His Cause and the redress of cruel wrongs inflicted on Him was ignored; when no one regarded His forecast, so forcefully and so fully presented, that a new Dawn had broken, a New Age had come (new in a spiritual sense, in a moral sense, in an intellectual sense), an Age which would bring a new outlook and new concepts, an Age of Divine Judgment, in which tyranny would be thrown down, the rights of the people asserted, and in which the social structure of the human race would be changed; when no attention was paid to the vision He opened, to the opportunities He offered, to the bold challenge which He had from prison flung before the mighty ones of the world; then alas! the Churches as the years went by found themselves caught into a current which bore them irresistibly downward at an ever increasing speed and which at the end of eight decades was still to be bearing them down to lower and yet lower levels in their political standing, in their moral influence, in their intellectual prestige, in their social authority, in their numbers and their financial resources, in the popular estimate of the relevancy and the reality of the religion which they taught and even in the vigour and unanimity of their own witness to the basic truth upon which the Church itself had been founded.
No comparable period of deterioration is to be found in the long records of the Christian Faith.
In all the vicissitudes of fifteen eventful centuries (and they were many); in all the misfortunes, the mistakes, the failures and the humiliations in which from time to time the Church was involved, no such catastrophic decline is to be traced. The sovereignty which the Church had wielded in the Middle Ages had indeed by the nineteenth century become in Western Europe a thing of the past; but the diminution had been gradual and moderate.
The loss suffered during the previous eight hundred years can hardly be compared with the vital damage inflicted during the last eighty.
In past crises the foundations of faith and of western society were not shaken; hope remained dominant, and from tradition and memory men drew inspiration.
Society remained ChristianBut now the very foundations have gone. Reverence and restraint are no more. The heights of human nature are closed; its depths opened. Substitute systems of ethics, manmade and man-regarding, are invented, dethroning conscience.
The dignity of reason and of knowledge is denied; truth itself is impugned.
The story of this calamitous decline is well known to all, and its outstanding features can be briefly summarised.
In the year 1870, not long after the despatch of Bahá'u'lláh's Tablet to his Holiness, the Pope was through King Victor Emmanuel's seizure of Rome deprived by force of virtually the whole of that temporal power which Bahá'u'lláh had advised him to renounce voluntarily.
His formal acknowledgment of the Kingdom of Italy by the recent Lateran Treaty sealed this resignation of sovereignty.
The fall of the Napoleonic Empire was followed in France by a wave of anti-clerical-ism which led to a complete separation of the Roman Catholic Church from the State, the secularisation of education, and the suppression and dispersal of the religious orders.
In Spain, the monarchy which for so long had been in Christendom the great champion
Page 1173of the Roman Church was overthrown and the State secularised.
The dismemberment of the Austro-Hun-garian monarchy caused the disappearance both of the last remnant of the Holy Roman Empire and of the most powerful political unit that gave to the Roman Church its spiritual and financial support.
In Soviet Russia an organised assault directed against the Greek Orthodox Church, against Christianity, and against religion, disestablished that church, massacred vast numbers of its hundred million members, stripped it of its six and a half million acres of property, pulled down, closed or perverted to secular uses countless thousands of places of worship and by "a five year plan of godlessness" sought to eradicate all religion from the hearts of the people.
In every land and in all branches of the Christian Church, even where there was no system of Establishment, the rising power of nationalism continually made churches more and more subservient to the interests and the opinions of the State � a tendency brought into strong relief and notoriety in the first world-war.
The gradual decay of the intellectual prestige of religion in Europe had extended over many generations, but it was brought prominently before the public mind in the seventies of the last century, largely through the controversies which followed Tyndale's Belfast address in 1874. The character of this decay has been epitomised by Professor Whitehead, writing in 1926, thus: "Religion is tending to degenerate into a decent formula wherewith to embellish a comfortable life. For over two centuries, religion has been on the defensive, and on a weak defensive.
The period has been one of unprecedented intellectual progress. In this way a series of novel situations has been produced for thought. Each such occasion has found the religious thinkers unprepared. Something which has been proclaimed to be vital has, finally, after struggle, distress and anathema been modified and otherwise interpreted.
The next generation of religious apologists then congratulates the religious world on the deeper insight which has been gained.
The result of the continued repetition of this undignified retreat during many generations has at last almost entirely destroyed the intellectual authority of religious thinkers.
Consider this contrast; when Darwin or Einstein proclaim theories which modify our ideas, it is a triumph for science.
We do not go about saying there is another defeat for science, because its old ideas have been abandoned.
We know that another step of scientific insight has been gained."
The loss in the moral and spiritual field has been even more vital and conspicuous, especially of recent years. There is no need to enlarge upon the matter. The sickness at the heart of Christian life and thought which made these humiliations possible has been the decay of spirituality. Love for God, fear of God, trust in God's overruling providence and ceaseless care have been no longer active forces in the world. The religious thinkers find themselves baffled by the portents of the time: when men in disillusionment, in anguish and despair come to them for counsel, seek from them comfort, hope, some intelligible idea as to what this cataclysm means and whence it came and how it should be met, they are completely at a loss. Though the Church for nineteen centuries has proclaimed, and has enshrined in its creeds, the emphatic and repeated promise of Christ that He would come again in power and great glory to judge the earth, would exalt the righteous and inaugurate the Kingdom of God among mankind, yet they believe and teach that through all these years of deepening tribulation no Hand has been outstretched from heaven, no light of Guidance has been shed upon the earth; that God has withheld from His children in their deepest need His succour, His comfort and His love; that Christ has utterly forgotten His promise or is impotent to redeem it and has permitted His universal Church to sink in ruin without evincing the least small sign of His interest or His concern.
Meantime the Bahá'í Messagehas kindled once more on earth the ancient fire of faith that Jesus kindled long ago, the fire of spontaneous love for God and man, a love that changes all life and longs to show itself in deeds of devotion and of self-sacrifice even to death and martyrdom.
To them who have recognised Christ's voice again in this Age has been given in renewed freshness and beauty the vision of the Kingdom of God as Jesus and the Book of Revelation gave it � the same vision, but clearer now and on a larger
Page 1174A new enthusiasm has been theirs, a power that nothing could gainsay or resist. Their words reached the hearts of men. With a courage, a determination that only divine love could quicken or support they rose in the face of ruthless persecution to bear witness to their faith. Fearless, though comparatively few, weak in themselves but invincible in God's Cause, they have now at the close of these eighty years carried that Faith far and wide through the globe, entered well nigh a hundred countries, translated their literature into more than fifty languages' gathered adherents from East and West, from many races, many nations, many creeds, many traditions, and have established themselves as a world-community, worshipping one God under one
Name.The Baha Faith today presents the Christian Churches with the most tremendous challenge ever offered them in their long history: a challenge, and an opportunity. It is the plain duty of every earnest Christian in this illumined Age to investigate for himself with an open and fearless mind the purpose and the teachings of this Faith and to determine whether the collective centre for all the constructive forces of this time be not the Messenger from God, Bahá'u'lláh, He and no other; and whether the way to a better, kinder, happier world will not lie open as soon as we accept the Announcement our rulers rejected.
"0 Kings of the earth!The Kingdom is God's, the Omnipotent Protector, the Self-Subsisting. Worshi none but God and with radiant hearts lift up your faces unto your Lord, the Lord of all names. This is a Revelation to which whatever ye possess can never be compared could ye but know it. "Ye are but vassals, 0 Kings of the earth! He Who is the King of kings hatli appeared, arrayed in His most wondrous glory, and is summoning you tin to Himself, the Help in Peril, the Self-Subsisting.
Take heed lest pride deter you from recognizing the Source of Revelation, lest the things of this world shut you out as by a veil from Him Who is the Creator of Heaven.
Arise and serve Him Who is the Desire of all nations, Who hatli created you through a word from Him and ordained you to be for all time emblems of His sovereignty.
"0 Kings of Christendom!Heard ye not the saying of Jesus, the Spirit of God, 'I go away and come again unto you'?
Wherefore, then, did ye fail, when He did come again unto you in the clouds of heaven, to draw nigh unto Him, that ye might behold His face and be of them that attained His Presence. In another passage He saith: 'When He, the Spirit of Truth, is come, He will guide you into all truth.'
And yet behold how when He did bring the truth ye refused to turn your faces towards Him and persisted in disporting yourselves with your pastimes and your fancies.
1 This was written in 1954: the comparable statement now (1963) would be, ... have established that Faith in every state, territory and major island of the world, translated tbeir literature into more than 400 languages, gathered adherents from East and West. from virtually all races, nations, creeds and traditions..."
2. BAHA'I: World Faith for Modern ManNature and Pm pose The Baha Faith is a new, independent, universal religion, whose goal is to revitalize mankind spiritually, to break down the barriers between peoples and lay the foundation for a unified world society based upon principles of justice and love.
The Faith recognizes that the major problem of our age is the resolution of a series of deeply ingrained conflicts which are interrelated and penetrate various levels of society: conflicts between ideologies, nations, religions, races and classes. Such conflicts, when combined with the weapons of annihilation our age has produced, threaten the future of civilization as we know it. They misdirect the efforts of science and technology at a time when man is on the verge of discovering the mysteries of interplanetary space and harnessing new sources
Page 1175of power. They consume an inordinate proportion of our productive energies, and divert attention from the conquest of our natural enemies: ignorance, disease, hunger.
World opinion increasingly recognizes that the solution of these conflicts must be applied on a world level to have a lasting chance of maintaining peace.
The conviction also grows that all these conflicts have as a root cause the lack of a spiritual dynamic, a moral or ethical power strong enough to counteract divisive social forces and channel men's efforts in constructive directions. Yet when we look at the field of rejigion, the historic source of spiritual guidance and assistance, we find that the major religions are sharply divided and are themselves one of the principal areas of conflict.
They exist exclusive of each other and have, down through the centuries, developed in their followers widely diverging attitudes toward life, which hinder general understanding and cooperation between peoples.
Since a lasting solution of our political and economic problems can oniy be achieved on a world level, something must first be done to bridge the vast spiritual gap existing between the followers of the major faiths. lit is difficult to visualize, for example, the establishment of any genuine world government while the various segments of the world's population differ so markedly from each other in their fundamental attitudes, purposes and values. What is needed is a new spiritual approach which will at once reconcile the basic contradictions in major religious beliefs, be consistent with modern scientific and rational principles, and offer to all peoples values and a meaning to life that they can accept and apply. To meet this need the Bahá'í Faith presents challenging teachings, founded on the concept of progressive revelation.
Progressive RevelationThe main stumbling block to religious unity has been the insistence of each major faith that its Founder and Prophet possesses some degree of exclusive authority or finality. The Bahá'í Faith teaches that this traditional division has resulted from a misinterpretation of the symbolic words of these great spiritual figures.
In the Bahá'í view, the unknowable force which is responsible for all creation, God, guides and assists mankind, by periodically sending him an Educator.
This Educator, a man physically like other men, is selected by God and divinely inspired to carry out three functions: (1) to restate the eternal spiritual truths, such as the Golden Rule, which are to be found in most religious teachings; (2) to bring laws and teachings which apply to the needs of society at His particular time but which are not necessarily meant to be permanent; and (3) to release throughout the world a spiritual force, intangible but very measurable in its effects, which eventually causes millions of people to respond to the Prophet and His teachings, recognizing both as being from God, and enabling the new religion to be the major impetus for the next cyclical upturn in civilization.
The key to the Bahá'í interpretation of the meaning of religion in the development of society is its emphasis on the periodic, evolutionary nature of this influence.
If God chooses to guide mankind at all, it is logical that He would do so from the very beginning of man's existence as a species, and continue this help indefinitely. And since change and progress is the characteristic of all other aspects of our lives, why should it not also apply to our spiritual development?
By regarding God's Messengersas divinely inspired, speaking the Word of God, occupying a level of existence well above that of ordinary man, Baha revere Them in their exalted position of spiritual leadership and as a source of man's knowledge of God, but they do not worship these Messengers as God incarnate. By accepting the Founders of all the existing major faiths, Krishna, Buddha, Zoroaster, Moses, Jesus Christ and Mul2ammad, as equally occupying the station of Manifestations of God, and recognizing the religions they established as being genuine and true expressions of God's message, the Bahá'í view reconciles the basic concepts of these faiths without requiring repudiation of loyalty to or belief in the divinity of, the founders of any. The wide differences in their teachings today can be explained by the alterations made by successive Prophets in the laws applicable to the changing needs of society, and by the fact that many of the current teachings of the orthodox churches stern, not from the original words of the Prophets, but from subsequently
Page 1176added dogma and interpretations of fallible church leaders.
In effect the Baha regard all these major faiths as being a part of the same evolving religion, which has been restated and reinvigorated periodically by the coming of a new Prophet, drawing on the same source of wisdom and spiritual power.
Bringing this concept down to our own age, Bahá'ís believe that this period in history is comparable in many respects to the ages in the past when the great Prophets have come to enlighten and guide mankind. Certainly the world has turned away from religion, at least in its pure sense as an influence and inspiration in the daily lives and actions of large bodies of people. As a result we are lacking a basic morality and have permitted a state of mind to develop in which conflict has prospered and become the dominant fact and critical problem of our time. Many people are looking for a spiritual revitalization but are divided as to how to achieve it. If the lessons of the past are meaningful, it will come, but through the appearance of a great new spiritual leader, rather than from the renewal of any of the religious institutions of the past.
And that is exactly what the Baha Faith claims has happened. Bahá'u'lláh, who founded the Faith, is accepted by Baha as the Prophet of God for this day, possessed of the same divine guidance and spiritual dynamic as Christ, Mubammad, Moses and the others and come to the world to perform the same three functions. He is believed to have the same potential for counteracting dominant negative influences and for leading mankind to a new level of peaceful, unified and constructive existence.
History of the Baud'!On May 23, 1844, a young Persian declared that lie was the forerunner of an important new spiritual figure, and took the title of BTh (Gate). His teachings were profound and were widely accepted throughout Persia. But they were also considered heresy by the fanatical Islamic mullAs, who taught that Mubammad was the greatest and the last of the Prophets, and who feared that the BANs represented a threat to their entrenched position.
Therefore the Islamicclergy combined with the corrupt government to stamp out the new Faith by force. During two decades more than 20,000 Báb's were martyred, often being cruelly tortured first. The 13db Himself was publicly shot in 1850 before some 10,000 spectators. This period is one of the heroic and dramatic episodes in modern history and deserves to be better known in the Western
World.'All, son of one of the Sh6h's ministers, who from an early age had shown more interest in spiritual concerns than in the world of politics and society. He embraced the BAN Faith in its early stages, and demonstrated a profound grasp of the deeper meanings of the Báb's teachings. In 1853, in prison because of His Báb activities, He had an intimation that He was the great Prophet foretold by the Báb, but He did not announce this publicly until 1863. He took the title of Bahá'u'lláh (Glory of God). Most of the BThis accepted His claim and became Bahá'ís (Followers of the Glory). though there were some defections on the part of disappointed wouldbe leaders.
Many people today tend to think of Prophets in terms of past ages. It seems hard to connect these remote and holy figures xvith the modern world and everyday problems. Yet Bahá'u'lláh not only lived in our time, but was contemporary in the fullest sense of the word.
His teachings are not oniy extremely advanced, but personally He had a profound influence upon all who came in contact with Him, an influence which will continue to spread for centuries. The distinguished orientalist of Cambridge
University, Professor EdwardG. Browne, who visited Bahá'u'lláh in 1890 and was the only Westerner to record such a meeting, wrote vividly of Him: "The face of Him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one's very soul; power and authority sat on that ample brow; while the deep lines on the forehead and face implied an age which the jetblack hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie. No need to ask in whose presence I stood, as I bowed myself before One who is the object of a devotion and love which kings mjght envy and emperors sigh for in vaim" Because of continued persecutions by the Islamic hierarchy and the Persian and Turkish governments, Bahá'u'lláh and His close fol
Page 1177lowers were kept prisoners until Iflaha'u'lhh's death in 1892 and for sixteen years thereafter. The last years of Bahá'u'lláh's life were spent at the fortress city of 'A1W~ and at nearby Baha'i. During all these years of imprisonment He actively worked to establish a firm foundation for the new Faith through copious and inspired writings, and through administering its affairs by correspondence.
His strong letters to the reigning monarchs of that time accurately foretold the trend of modern history.
His spiritual writings represent the Scriptures of the Bahá'í Faith, in which for the first time the Holy Book of a major religion is available in the authenticated handwriting of its Founder, or signed by the Founder if in the handwriting of a secretary. These writings are accepted by Baha as the Word of God for this age and an important portion of them is now available in English.
In His will, Bahá'u'lláhappointed His eldest son, 'Abdu'l-Bahá, to be, after His passing, the central Figure of the Faith. While 'Abdu'l-Bahá is not regarded, in any sense of the word, as a divinely inspired Prophet like Bahá'u'lláh or the Mb, he is recognized as the perfect exemplar of the spirit of Bahá'u'lláh's teachings as applied to one man's life. His explanations of the meanings of these teachings, written in a somewhat more western style than his Father's, are authorized by Bahá'u'lláh in His will and are accepted as authentic Baha scripture. He lived a Christlike life and was loved and revered by all who came in contact with him.
'Abdu'l-Bahá and his entourage were freed from prison by the Young Turk revolution of 1908. He moved to Haifa, and today the international headquarters of the Faith are there on Mount Carmel, where a beautiful series of Shrines and gardens are being constructed.
'Abdu'l-Bahá visited Europe in 1911 and 1913 and America in 1912, where he spoke to audiences from coast to coast. He was knighted by the British Commonwealth in 1920 for his humanitarian activities during World War I. Tie died in 1921.
'Abdu'l-Bahá'í will established the institution of the Guardianship, and appointed his grandson, Shoghi Effendi, then a student at Oxford, as Guardian. For thirty-six years Shoghi Effendi labored strenuously to strengthen and develop the Bahá'í
Administrative Order. Hisown writings have expanded the understanding of the Faith and given it direction during an exceedingly difficult period in its history. His vision of the Faith, his understanding of world conditions and his superior abilities as an administrator have been considered by Baha as the product of divine guidance granted to him in his position as Interpreter of the Bahá'í Teachings.
On November 4, 1957, Shoghi Effendi passed away suddenly in London of a heart attack.
Since it had not been possible, under the conditions of 'Abdu'l-Bahá'í will to appoint a successor, .the direction of the Faith was carried on, until 1963, by the 27 Hands of the Cause. Appointed by the Guardian as Chief Stewards of the Faith, they continued the plan of development launched by him in 1953, brought it to a successful conclusion in 1963, and organized the election of the Universal House of Justice, which is now the supreme authority in the Faith. This institution was created by Bahá'u'lláh in His "Most Holy Book" and assured of divine guidance.
Religia us TeachingsBahá'u'lláh reestablished and reaffirmed the Covenant between God and man, the glorious promise recorded in various religions of the past, but largely ignored today.
Under this Covenant Godagrees to guide and assist man towards universal spiritual civilization through His Manifestations, but man, on the other hand, accepts a continuous responsibility to love God and to follow His precepts and laws, as given by the Prophets, at all times and in all aspects of his life. It is the lack of responsibility toward his Creator that makes modern man so morally rudderless and thus susceptible to the prejudices and conflicts which work against his own best interest.
The Baha teachings require an extremely high standard of moral conduct. Monogamy is enjoined on all, and chaste conduct is prescribed.
Marriage requires the consent of all living parents, and divorce must be preceded by a year of trial separation and attempts at reconciliation.
Alcohol and narcotics are prohibited except for medical purposes. Purity, honesty, generosity and selflessness are regarded as fundamental virtues; and a sense of responsibility for one's feiowrnen is emphasized.
Backbiting and gossiping are condemned. Bahá'ís are not straight-laced,
Page 1178but are encouraged to enjoy the legitimate beauties and pleasures this world offers.
Bahá'u'lláh reaffirms belief in the immortality of the individual soul and extends man's knowledge of the nature of life after death. Man's purpose on this earth is to love and worship God, to gain knowledge of Him through the teachings of the Prophets and to progress spiritually through applying these teachings in his daily life. Progress so attained will be carried forward after the soul is released from the body and moves to its next level of existence. This is the measured reward of spiritual achievement, so different from the assignment of the soul to a literal heaven or hell.
The Bahá'í writings also contain many explanations of the more difficult and symbolic sections of the Scriptures of past religions, clarifying questions that have been sources of religious division and relating many of the prophetic passages to actual events. The approach is rational and in accord with modern scientific principles, yet also includes an element of faith in areas which go beyond natural law as now comprehended.
Prayer plays an important role in Bahá'í worship, and many beautiful prayers have been revealed in the writings. The effect of the whole Baha approach to life is to make the individual believer a balanced, well-adjusted person, at home in his environment. This is not an ascetic Faith, but teaches that the most spiritual life is lived actively in society, contributing toward the productive process and carrying the principles of Bahá'u'lláh to people through personal example and teaching.
Political and Social TeachingsThe Bahá'í Faith offers more comprehensive teachings on political, economic and social subjects than other major religions of the past. It should be borne in mind that Bahá'u'lláh enunciated these principles in the period between 1863 and 1892, when monarchy was the prevailing form of government and the industrial revolution was barely getting under way.
The keynote of these teachings is the principle of the oneness of mankind. In the past, religions have been regional in their impact and influence. But in our age, for the first time, the world has become one physically, and so for men to flourish under such conditions they must also achieve spiritual, political and economic unity. Through the principle of progressive revelation, Bahá'u'lláh has made possible the reconciliation of the doctrines of the major faiths.
It is envisaged that Bahá'í will gradually lead the peoples to the adoption of a universal faith, which will close the spiritual and cultural gaps that now exist. Included in this process will be a realization that our basic loyalty is to mankind as a whole, rather than to any nation or smaller group. This will temper the intensity of nationalism, one of the major sources of conflict today.
To implement this principle of the oneness of mankind, Bahá'u'lláh advocated a federal world government, with such necessary attendant institutions as a world court and an international police force. An international language should be learned by all in addition to one's native tongue, as an important means of increasing understanding through better communication.
A universal approach to economic problems should be adopted, gradually eliminating the barriers to free world trade. Work performed in the spirit of service should be regarded as a form of worship of God. Wars must be abolished and the full energies of men concentrated on constructive pursuits. Extremes of wealth and poverty should be eliminated, and men should be happily willing to aid their less fortunate fellowmen.
Bahá'u'lláh strongly urged the elimination of all forms of prejudice and superstition, particularly racial prejudice. This issue is dealt with more specifically and emphatically than in past religions, and is regarded as a spiritual responsibility, not merely a humanitarian or educational problem.
The Baha Faith also teaches that religion and science are not contradictory, but are in harmony and accord. Each deals with an aspect of existence necessary to man's progress, and should be regarded as complementary allies in man's eternal struggle to better himself. The Faith also advocates universal education, the equality of men and women and the independent investigation of truth. No coercion should be used to induce anyone to accept any particular point of view with respect to the fundamental questions of
Page 1179life; but it is taught that everyone should face these questions squarely, study and consider various approaches and consider that making a decision and acting upon it is both a privilege and a responsibility.
Bahá'ís consider that together these principles represent a blueprint of the world society of the future, which God, through Bahá'u'lláh, has given to mankind as the sole remedy for the problems engulfing the modern world. It is incumbent upon us to put these advanced principles into practice if we are to avoid self-destruction and realize the tremendous potential for constructive development modern science and technology have made possible. None of these principles can be separated from the others; and for their full realization all are dependent upon the spiritual regeneration which must occur before mankind will be ideologically ready to apply them successfully. There are many deeply entrenched prejudices and attitudes which must first be overcome; only the power of God, which has brought about equally dramatic alterations in social trends in the past, can be expected to achieve this.
Administrative OrderAs a new religious expression operating under vastly changed conditions, the organizational structure of the Baha Faith differs in important respects from the organization of the orthodox faiths of the past. In the Baha Faith there is no professional clergy. The various functions of administration, teaching, welfare, and worship are carried out by IBahA'is, none of whom ever have clerical distinction, but are elected by democratic process to administrative posts or arise voL untarily to serve according to preparation and ability.
The unit at the base of the structure is the Local Spiritual Assembly, which consists of nine members elected annually, and exists wherever nine or more adult Bahá'ís live in a city, town or judicial distrIct. It can appoint committees to handle specific tasks, but is responsible for the progress and wellbeing of the Faith and of the believers in its area.
Similarly, the NationalSpiritual Assembly, also with nine elected members, is responsible for the affairs of the Faith at national level, while the Universal House of Justice is the world authority for the
Baha.Great emphasis is placed in the Faith on a spiritual approach to group consultation.
Much effort is made to leave behind the human tendencies which so often cause groups to break down into petty bickering and unproductive conflicts. Each member is expected to advance his views as ably as he can. Then a genuine effort is made to develop a group view which represents the combined wisdom and can be wholeheartedly accepted by all, who then relinquish any personal identification with their original positions.
The activities of the Faith are financed solely by voluntary contributions from Baha'is. It is not possible to accept contributions from non-Bah&is for other than charitable purposes.
Collections are never taken at Bahá'í meetings.By orderly process each community of Bahá'ís establishes a Fund. To local, national and international Funds the believers contribute, without pledge or pressure.
There are, at present, four Baha Houses of Worship, at Wilmette, Illinois; Kampala, Uganda; Sydney, Australia and Frankfurt, Germany.
The first to be completed was that at Wilmette, on the shore of Lake Michigan. It is recognized as one of the great examples of architecture in the United States and annually attracts more than 100,000 visitors. Nearby is the Faith's first humanitarian in. stitution in North America, the Baha Home, open to men and women sixty-five and over with no distinction as to racial or religious backgrounds.
In time there will bein most localities, but at the moment, while numbers and resources are relatively small, there are only a few modest local centers, and most conirnunities hold their meetings in private homes or rented halls. Bahá'ís gather together every nineteen days for worship, discussion of comnmnity affairs and fellowship. They observe a number of Bahá'í Holy Days, with non-Bah&is being invited to certain of the commemorations.
Teaching activities for the public are at the discretion of the individual communities, and take many forms. The emphasis at this time is to spread the Faith as widely as possible.
Baha have a conviction that the administrative order which they are building, putting all the teachings of Bahá'u'lláh into practice as completely as they can, is actually
Page 1180a laboratory or pilot plant model of the world order of the future. It is a miniature international society, without nationalistic or ideological conflicts, without racial bias, without class distinction, without the barriers of religious differences.
Baha are now settled in more than 259 countries and dependencies, and come from every conceivable national, racial, religious and class background.
They believe that in time, as the world seeks desperately for a way out of chaos, it will become aware of the example of the Baha society in its midst � a society founded on spiritual principles, yet blending these with advanced secular concepts to achieve a successfully functioning social organism. The world then might be ready to follow.
ConclusionThe Baha Faith is a religion, a society and a way of life. It offers spiritual truths the world needs but from which it has turned away and it provides laws for regulating society that are new and suited to the requirements of our own age. It is still in its infancy, with its greatest accomplishments and period of growth lying ahead. In line with the experience of many older religions, its progress at this stage is slow, for its ideas are advanced, and it demands of its followers many adjustments and sacrifices. In return it offers them not oniy an answer to the personal problems that a complex, high tension modern society creates, but also the inspiring realization that they are participating in the formative years of a Faith destined to greatness � a Faith which is nurturing God's newest message to the world and is the channel through which all mankind will be led to the unity that is its only salvation.
In the words of Shoghi Effendi: "The principle of the Oneness of Mankind.
represents the consummation of human evolution � an evolution that has had its earliest beginnings in the birth of family life, its subsequent development in the achievement of tribal solidarity, leading in turn to the constitution of the city-state, and expanding later into the institution of the independent and sovereign nations.
"The principle of the Oneness of Mankind, as proclaimed by Bahá'u'lláh, carries with it no more and no less than a solenm assertion that attainment to this final stage in this stupendous evolution is not only necessary but inevitable, that its realization is fast approaching, and that nothing short of a power that is born of God can succeed in establishing it."
3. THE LORD IS ONETHE wellknown author, Pierre Van Paassen, speaking before a completely filled auditorium at the Brooklyn Jewish Center some years ago, declared: "There are two great prophecies in the Old Testament. One deals with the return of the Jews to the Holy Land, and the other with the establishment of world peace. The fact that the prophecies dealing with the return of the Jews to the Holy Land have been fulfilled, gives us the assurance that those dealing with world peace will also be realized."
The certitude expressed in these words testifies to the renewed faith engendered by a thoughtful contemplation of the restoration of Israel.
What perspective can one arrive at, as he gazes upon the vast historical process associated with the return of the Jews to the Holy Land, other than that the destiny of this people is in the hands of a higher Power? A brief survey of the highlights of this dynamically unfolding drama affirms with unmistakable clarity the existence of an underlying Divine
Plan.More than 3000 years ago, while leading His people to the Promised Land, Moses revealed the outstanding features of this Divine Plan. Referring to the ultimate destiny of the Jewish people He declared: "That then the Lord thy God will turn thy captivity and have compassion upon thee, and return and gather thee from all the nations whither the Lord hath scattered thee." (Deut.
30:3)This prophecy of the scattering and return was reaffirmed many times by the other
Old Testament Prophets.The greatest of these, Isaiah, categorically asserted that the Almighty would "assemble ihe outcasts of Israel, and gather together the dispersed of Judab from the four corners of the earth."
(Isaiah 11:12)The fulfillment of the initial stage of this portentous prophecy occurred with the destruction of the Temple, the razing of Jerusalem and the scattering of the Jews to all four corners of the ginbel. A people, whose civilization had during the reign of Solomon achieved such splendor that, in the words of 'Abdu'l-Bahá, "even the Greek philosophers journeyed to Jerusalem to sit at the feet of its sages," were now severed from their homeland, and entered upon a period of humiliation and persecution that was destined to last for well-nigh 2000 years.
in commenting upon this precipitous turn of events during the course of an address on religion and civilization delivered at San Francisco's Temple-Emanuel in 1912, 'Abdu'l-Bahá stated: "From this review of the history of the Jewish people we learn that the foundation of the religion of God laid by His Holiness Moses was the cause of their eternal honor and national prestige, the animating impulse of their advancement and racial supremacy and the sotirce of that excellence which will always command the respect and reverence of those who understand their peculiar destiny and outcome. The dogmas and blind imitations which gradually obscured the reality of the religion of God proved to be Israel's destructive influences causing the expulsion of these chosen people from the Holy Land of their Covenant and promise."
Many years earlier, while still a prisoner in Palestine, 'Abdu'l-Bahá had predicted that the Jews would, in this age, return to the Holy Land to the extent that all Palestine would become their home.
The first signs that the promise of the return would be realized appeared in the nineteenth century when the various nations of Europe and America, one after another, granted the Jews many civil and legal rights which had been denied them during the previous centuries. Its focus became sharper in the year 1844 with the signing by the Turkish A. ID. 70 Government of the "Edict of Toleration." This edict permitted the Jews to return to the Holy Land, from which they had been rigidly excluded for 1260 years. The process of the return was further intensified in 1867, when the followers of the Jewish Faith were given the right to own real estate in Palestine.
Its momentum continued to be accelerated as groups of Jews from various countries, responding to the inspiration of their hearts, and without the stimulus of any organized program, voluntarily settled in the Holy Land.
In 1917 with the issuance of the Balfour Declaration, the Government of Great Britain declared that it viewed with favor "the establishment in Palestine of a national home for the Jewish people."
The "return" received the almost unanimous moral and financial support of worldwide Jewry as a result of the rise of Ilitlerism, and the subsequent persecution of the Jews.
Indeed it may be said that the sacrifice of the murdered multitudes and the suffering of the pitiful survivors of this persecution created a moral force which eventually led to the resolution of the United Nations for the establishment of the State of Israel and to its subsequent recognition by the leading nations of the world.
The permanency of this "return" has been demonstrated again and again by the new state's ability to withstand the attacks of its hostile neighbors and by its amazing growth and progress.
FULFILLMENT OF BIBLICALAs one reviews this entire historical panorama with its remarkable fulfillment of Biblical prophecy, one is led to pay homage to the relevance and wisdom of the Old Testament.
Might not a closer perusal of this sacred scripture unfold a deeper understanding of the present world crisis which is threatening to engulf all humanity?
For in the Old Testament the prophecies pertaining to the return of the Jews are synchronized with those prophecies relating to the establishment of world peace and the founding of a world-embracing Divine civilization sustained by the unifying power of a universal world faith.
"They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea." (Isaiah 11:9) "And the Lord shall be King over all the
Page 1182earth: in that day shall there be one Lord and his name one." (Zechariah 14:9) "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains and shall be exalted above the hills; and all nations shall flow unto it. Arid many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.
And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more." (Isaiah 2:2 � 4) "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The Mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this." (Isaiah 9:6,7) If these prophecies are valid, what is preventing their fulfillment? Must humanity undergo the same intense suffering which afflicted European Jewry before its divine destiny will be realized � or can the present generation learn from the lessons of the past?
Ti-if WARNING THAT PRECEDESOne lesson which the Old Testament teaches again and again is that before every great crisis in human affairs, before every earthshaking calamity and judgment, God has always given His warning and guidance before the calamity.
God spoke to Noah before the flood, giving Him a detailed plan for the building of an ark. This ark became the instrument for the continuance of life and the salvation of humanity.
This same principle operated with respect to Jonah and Nineveb, Abraham and Sodorn and Gomorrah, Moses and the Egyptians, and the Hebrew Prophets and ancient Israel. Has it ceased to operate in today's world at a time when humanity faces not the possibility but the probability of a worldwide calamity unparalleled in recorded history, a calamity whose potential destructive power recalls the judgment so vividly described in the twenty-fourth chapter of Isaiah? Is there not then a prophetic Voice for our time, clearly illuminating the path ahead and guiding mankind safely to the promised land of the future � the Divine world civilization?
APPEARANCE OF THE PROMISEDIn Haifa, Israel, about halfway up Mt. Carmel, there stands a majestic golden-domed building which is integrally connected with an affirmative answer to this vital question.
An inquiry about the meaning of this unusual structure reveals that Israel is holy not only to Judaism, Christianity and IslAm, but that it is also the administrative and spiritual center of the youngest world religion, the Baha Faith.
It may come as a surprise to many to learn that the mysterious process of world religion repeated itself in the nineteenth century with the birth of this new world Faith.
Yet, the challenging historical pattern of the great religions � that of Messianic expectancy, the appearance of the promised Teacher, His claim to being the Messenger of God, the revelation of Holy Scripture, and the eventual triumph of His Cause despite overwhelming opposition and persecution � did reoccur, and almost in our own time.
An examination of the history of this young Faith reveals that it arose out of the Messianic traditions in the Faith of Muijammad � a religion which affirms the Divine Missions of Abraham, Moses and Jesus � in the same way that Christianity emerged from Judaism. Its Forerunner, the youthful BTh, who proclaimed the coming of the great Messiah, suffered martyrdom under circumstances offering a remarkable parallel to the execution of John the Baptist and the crucifixion of Christ. Over twenty thousand of its first followers chose death, often through excruciating torture, rather than renounce their newly-won faith.
A life of suffering and sacrifice, so typical of the past religious Founders, repeated itself in the life of its Founder, Bahá'u'lláh (Glory of God), who,
Page 1183was also a descendant of Abraham. The workings of a mysterious destiny eventually exiled Bahá'u'lláh from His native land of Persia, where His Faith was first proclaimed, and banished Him f am place to place until He was finally imprisoned by the Sult6n of Turkey in the fortress-city of 'Akka Palestine, the very city designated by the Prophet Hosea as "a door of hope." From this prison in the Holy Land, and in direct fulfillment of biblical prophecy (Isaiah 2:3, 4), Bahá'u'lláh directed His warnings and teachings to the political and religious leaders of the nineteenth century world � they in whose hands lay the immediate destiny of mankind � and He was ignored. The contrast between these warnings and teachings and the ominously-threatening nuclear holocaust hovering over mankind today, demonstrates conclusively that the fateful theme underlying the biblical dramas of Noah and the Ark and the Hebrew Prophets and ancient Israel has repeated itself in our time.
In His Message Bahá'u'lláhdeclared that, through the providence of God mankind has entered a new age, the age of world unity. A higher degree of faith and a more universal consciousness are absolutely necessary, He said, if man is to function successfully in this new day. The projection of the racial prejudices and narrow nationalistic attitudes of the past into the new era, and the continued insistence upon limited religious loyalty and understanding will bring unparalleled suffering to mankind. In this new age, Bahá'u'lláh affirmed, "It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and mankind its citizens."
ThE ONENESS OF RELIGIONThe universal understanding of religion which He inculcated stressed that all the great world Faiths are part of the plan of God. There is only one religion of God, Bahá'u'lláh explained further, but this religion is a dynamic, progressive Faith restated from age to age by the great Teachers, such as Abraham, Moses,
Jesus and Mul3arnrnadAlthough seemingly different, these great Teachers possess the same Reality and reflect the same Light. If we would observe with discriminating eyes, He declares, we would "behold them all abiding in the same tabernacle, soaring in the same heaven, seated upon the same throne, uttering the same speech and proclaiming the same Faith." The eternal purpose of their teachings is to "heal the sickness of a divided humanity" by creating love and unity among the members of the community. In this new era when the world is pressed to become one community, the restatement of the Religion of God for our age, which Bahá'u'lláh declared God had commissioned Him to reveal, demonstrates clearly the fundamental oneness of religion and the fundamental oneness of mankind. It provides for the effective unity and reconciliation of the great world religions through the establishment of a universal world faith.
To Queen Victoria, Bahá'u'lláhspecifically wrote: "That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician."
That He was the "all-powerful and inspired Physician," the "Father," "Counsellor,"
"Prince of Peace," "Lordof Hosts" promised by Isaiah, that it was His Revelation which the Old Testament Prophets had extolled as the "Day of God," Bahá'u'lláh affirmed in passage after passage of unequalled beauty and power. Addressing the Jewish people specifically He wrote: "The Most Great Law is come, and the Ancient Beauty ruleth upon the throne of David. Thus hath My Pen spoken that which the histories of bygone ages have related."
That the long-awaitedpromised by Isaiah, who would rule upon the throne of David, could have appeared seems too incredible to believe. Did we ever really expect this promise to be fulfilled � especially in our own time? Yet, if the assertion that the Messiah has come challenges our sense of reality, can it be said to be any more fantastic than the fact that an accident or the judgment of one individual can set into motion the unimaginably destructive process of thermonuclear war? What of the successful reestablishment of the State of Israel in our day � a hope and yearning that
Page 1184was transmitted through faith from century to century despite the seemingly utter impossibility of ever realizing such a consummation? It is clear that the signs and portents of our age require every devotee of truth and justice, every lover of humanity, and every believer in Almighty God to consider carefully the claims of the Founder of the first great world Faith to make its appearance in the world in over 1260 years.
Tim UNFOLDMENT OF GOD'STo be a Jew is to share in the history, traditions and devotions of a unique people, and to be loyal to the highest ideals of that tradition. It is clear that in ancient Israel the religion of God was indissolubly linked with the national life of the people. The Holy Scripture, however, made it very clear that God's religion would not remain the exclusive possession of one people, but would grow and extend its influence until it embraced all mankind.
To attempt to preserve the religion of God in a crystallized exclusive outward form, instead of growing with it and imbibing its inner spirit, was to invite disaster, not for the religion, but for the nation. Moses, Himself, sharply reminds us of this in the following passages: "The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken." (Deut.
18:15) "But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee and overtake thee and ye shall be plucked from off the land whither thou goest to possess it. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other." (Deut.
28:15, 28:63, 64) God's religion, in point of fact, continued to unfold through time.
Its twin functions of elevating and ennobling the nature of man and meeting the social needs of an ever-evolv-ing humanity were extended to include a much wider circle of mankind. It continued to prepare its followers for the appearance of the great Messiah, who would establish the Universal Divine Civilization, the Kingdom of God on earth. That the missions of Jesus Christ and Mubammad were associated with this high purpose was acknowledged by the great Jewish philosopher Maimonides, and was clearly set forth by 'Abdu'l-Bahá, the son of Bahá'u'lláh and the authorized
Interpreter of His Teachingsduring the course of His address at the Temple-Emanuel in San Francisco.
"Throughout Europe," 'Abdu'l-Baháexplained, "there was not a copy of the Old Testament; but consider this carefully and judge it aright; through the instrumentality of Christ, through the translation of the New Testament, the little volume of the Gospel, the Old Testament, the Torah, has been translated into six hundred languages and spread everywhere in the world. The names of the Hebrew prophets became household words among the nations, who believed that the children of Israel were verily the chosen people of God, a holy nation under the special blessing and protection of God, and that therefore the prophets who had arisen in Israel were the Daysprings of Revelation and brilliant stars in the heaven of the will of God.
"Therefore His HolinessChrist really promulgated Judaism for He was a Jew and not opposed to the Jews. Tie did not deny the Prophethood of Moses; on the contrary He proclaimed and ratified it. He did not invalidate the Torah; He spread its teachings. That portion of the ordinances of Moses which concerned transactions and unimportant conditions underwent transformation, but the essential teachings of Moses were revoiced and confirmed by Christ without change."
ETERNAL AND TEMPORARYEarlier in the same address, 'Abdu'l-Bahá had elucidated this same point, declaring: "Each of the divine religions is separable into two divisions. One concerns the world of morality and the ethical training of human nature. It is directed to the advancement of the world of humanity in general; it reveals and inculcates the knowledge of God and makes possible the discovery of the verities of life. This is ideal and spiritual teaching, the essential quality of divine religion and not subject to change or transformation. It is the one foundation of all the religions of God.
Page 1185Therefore the religions are essentially one and the same.
"The second classification or division comprises social laws and regulations applicable to human conduct.
This is not the essential spiritual quality of religion. It is subject to change and transformation according to the exigencies and requirements of time and place."
If one is fair in his judgment, can he deny that with the appearance of Christ, the universalizing process of the religion of God entered a new and vital stage in its evolution? Who knows to what heights the Hebrew nation would have risen, had it hearkened to God at that critical point in the evolution of His Faith? Who knows how much further advanced the world itself would now be if a spirit of dedication to truth instead of outward conformity had prevailed at that time?
The past cannot be undone and the destruction of the Temple and the obliteration of Jewish national life some seventy years after Christ's birth are now facts of history. A knowledge of the past is important insofar as it prevents the same or similar mistakes from recurring, The nation of Israel exists today because of the loyalties and strengths of the Jewish people, but primarily because of the mercy of God, Despite the past, God was faithful to His Promise, He restored their nationhood, Exactly as foretold in the eleventh chapter of the Prophet Isaiah, this great event took place during the "reign" of "the Promise of all ages" � Bahá'u'lláh the
Lord of Hosts.The promise of the return of the Jews to the Holy Land has now been substantially realized, Its further efflorescence depends primarily upon the fuiffilment of that other great prophecy in the Old Testament, the establishment of world peace and "the proclamation of the reign of righteousness and justice upon the earth."
Indeed, the future wellbeing and security of all nations and peoples is indissolubly linked to the attainment of this supreme aim.
The Bahá'í Faith, "the mightiest instru ment" which God has ordained for the accomplishment of this glorious goal, has now firmly established itself in more than 250 countries of the world, It has won to its fold Jew, Christian, Muslim, Hindu, Buddhist and Zoroastrian, white and colored, European and Asiatic, and has emerged as a closely-knit, organically-united world civilization in embryo. This world community, founded upon the principle of the oneness of mankind, freed from all racial, religious, national and class prejudices, and embracing the diverse religions, races and nations of the world, offers a visible demonstration to an unbelieving world, that world order, world unity and world peace can be achieved.
"0, how blessed the day," Bahá'u'lláh has exclaimed, "when, aided by the grace and might of the one true God, man will have freed himself from the bondage and corruption of the world and all that is therein, and will have attained unto true and abiding rest beneath the shadow of the Tree of Knowledge!" And again, "Verily, I say this is the Day in which mankind can behold the Face and hear the Voice of the
Promised One. The Callof God hath been raised, and the light of His Countenance hath been lifted up upon men.
It behoveth every man to blot out the trace of every idle word from the tablet of his heart, and to gaze, with an open and unbiased mind, on the signs of His Revelation, the proofs of His Mission, and the tokens of His glory."
"The time foreordained unto the peoples and kindreds of the earth is now come.
The promises of God, as recorded in the holy Scriptures, have all been fulfilled, Out of Zion hath gone forth the Law of God, and Jerusa-1cm, and the hills and land thereon are filled with the glory of His Revelation. Happy is the man that pondereth in his heart that which hath been revealed in the Books of God, the Help in Peril, the Self-Subsisting.
Meditate upon this, 0 ye beloved of God, and let your ears be attentive unto His Word, so that ye may, by His grace and mercy, drink your fill from the crystal waters of constancy, and become as steadfast and immovable as the mountain in His
Cause."VIE tend to forget what a star 'Abdu'l-Bahá was in the worldly sense, what a dazzling personality.
We would be much mistaken if we thought of Him as an ivory-tower philosopher, a desert saint or One who spent His days oniy among the poor � although He loved them so much.
The truth is that He Who was the perfect model for all Bahá'ís was splendid, sophisticated, in the good sense a man of the world; that He was equally at home in a palace or a hovel, with a beggar, scholar, or prince. He excluded no class from what Queen Marie of Rumania has referred to as the "wide embrace" � the Bahá'í Faith � and none excluded Him. He would enter a city unknown, and His reception room would soon be overflowing.
Weak and strong, known and unknown, they sought Him out, even Persian grandees who had persecuted His followers at home. Poets addressed odes to Him, artists painted Him, photographers took His picture. A number of word pictures exist, Browne's for example of 1890: "Seldom have I seen one whose appearance impressed me more. A tall, strongly-built man holding himself straight as an arrow, with white turban and raiment, long black locks reaching almost to the shoulder, broad powerful forehead, indicating a strong intellect combined with an unswerving will, eyes keen as a hawk's, and strongly marked but pleasing features � such was my first impression of 'Abbas Effendi... Subsequent conversation with him served only to heighten the respect with which his appearance had from the first inspired me. One more eloquent of speech, more ready of argument, more apt of illustration, more intimately acquainted with the sacred books of the Jews, the Christians, and the Mubammadans, could, I should think, scarcely be found even amongst the eloquent, ready, and subtle race to which he belongs. These qualities, combined with a bearing at once majestic and genial, made me cease to wonder at the influence and esteem which he enjoyed even beyond the circle of his father's followers. About the greatness of this man and his power no one who had seen him could entertain a doubt."
And Lady Blomfield says of Him as He was in 1912: "He wore a low-crowned ui], round which was folded a small, fine-linen turban of purest white; His hair and short beard were of that snowy whiteness which had once been black; His eyes were large, blue-gray with long, black lashes and well-marked eyebrows; His face was a beautiful oval with warm, ivory-coloured skin, a straight, finely-modelled nose, and firm, kind mouth ... His figure was of such perfect symmetry, and so full of dignity and grace, that the first impression was that of considerable height inner glory shone in every glance, and word, and movement as He came with hands outstretched."
'Abdu'l-Bahá did not return to His home until a year after He left America, December 5, 1912, exactly a year to the day. By then His three years of travelling in the West had, the Guardian writes, "called forth the last ounce of His ebbing strength."
The travel record is one of incredible accomplishments and triumphs. Mirza Mal2mfid Zarqani, official chronicler of the journeys, was a member of the Master's suite and set down what he could of those dawn-to-midnight days, those incantatory words.
Almost Bos-wellian in its immediacy, and including many a behind-the-scenes, informal glimpse, his Diary seems to bring us the direct presence of 'Abdu'l-Bahá.
The notes, from which the following paragraphs were taken, begin with the Master's voyage away from America across wintry seas to a final year of supreme effort in England and Scotland, and on the Continent far to the East. American Bahá'ís will rejoice some day to read the full text, where they are praised by 'Abdu'l-Bahá more than once, and where He says His heart was happy among them because of all their activities for the Faith.
Page 1187ON the Celtic a woman came to 'Abdu'l-Bahá. and told Him that she was afraid of death. "Then," He said, "do something that will keep you from dying; that will instead, day by day make you more alive, and bring you everlasting life. According to the words of His Holiness Christ, those who enter the Kingdom of God will never die. Then enter the Divine Kingdom, and fear death no more."
They spoke of the temporarily quiet Atlantic, and He said: "One must ride in the Ship of God; for this life is a stormy sea, and all the people on earth � that is, over two billion souls � will drown in it before a hundred years have passed. All, except those who ride in the Ship of God. Those will be saved."
In London He gave them this fragment of dialogue between man and the Prophets: "Always, man has confronted the Prophets with this: 'We were enjoying ourselves, and living according to our own opinions and desires.
We ate; we slept; we sang; we danced. We had no fear of God, no hope of Heaven; we liked what we were doing, we had our own way. And then you came. You took away our pleasures. You told us now of the wrath of God, again of the fear of punishment and the hope of reward. You upset our good way of life.'
"The Prophets of God have always replied: 'You were content to stay in the animal world, We wanted to make you human beings.
You were dark, We wanted you illumined; you were dead, We wanted you alive.
You were earthly, We wanted you heavenly.'" That same day, He spoke of love. "In the world of man," Tie said, "love is the brightness of the beauty of God. If there be no love, this is the animal's kingdom, for the distinguishing feature of man's world is love. Until love appears among men, there can be no full happiness and peace. Notice how, when a person sits with a friend, his heart leaps, how happy he becomes, but when he sits with an enemy, what a punishment!
We must therefore foster brotherhood and universal love."
Asked how to treat a personal enemy He answered, "Leave the opposer to himself."
Asked, "What is SatanHe would start the day by having prayers chanted, and Ma]jnThd writes that these prayers ''lay sweet on the palate of the soul.'' The Master said: "It has been revealed in the Teachings that work is worship, but this does not mean that worship and the prescribed mentionings of God should be abandoned, for such worship is a requirement set forth in the Book of God. Prayer makes the heart mindful, it spiritualizes the soul, it causes the spirit to exult, it gladdens the breast, till Divine love appears and a man leans trustingly on the Lord and bows in lowliness at the Threshold of Grandeur."
'Abdu'l-Bahá praised the British more than once, but He was unhappy in one of the great cities on the Continent and said of its inhabitants: "I see the people like bees or ants, coming and going by troops, surging past like waves, continually engrossed in their business.
But if you should ask them, 'What are you doing?you would find that they know nothing at all of their origin or their end, and that they look for no other good except eating and sleeping and assiduously pandering to their sensual desires."
After praising the scientific and technical accomplishments of this greatest of centuries He commented: "Now it would be well for them to bring about the means of travelling to other planets."
On being a Bahá'í He said: "Up to now, to believe was to acknowledge, to make a confession of faith, but in this greatest of all Causes, believing means to have praiseworthy qualities and to perform praiseworthy acts."
Of duty He told them: "Man's duty is to persevere and struggle, and to hope for God's help. Not for him to sit idly by, proud and unconcerned.
Since he cannot know the outcome of events, he must ever choose the way of righteousness, learning from the past, for the future."
Asked if, the fewer material things a man has, the more spiritual he becomes, the Master said: "Severance is not poverty hut freedom of the heart... When a man's heart is free, and on fire with the love of God, every material benefit, every physical advantage, will only serve to develop his spiritual perfections."
Illustrating, He told them: "There were once two friends, one rich but free of heart,
Page 1188one poor but tied to the world. On a sudden the poor one suggested a journey and they set out, leaving everything behind.
The poor one saw that his rich companion had really abandoned all his attachments, his possessions and affairs and was journeying along with no thought of return. He said, 'Now that we are on our way, wait a while, I want to go back, I have a donkey, I want to bring my donkey along.' The rich one said, 'You are no traveller.
You cannot even give up your donkey. For you, I deserted all I had, my wealth and circumstance, and I caine away, and I had no thought of ever turning back. I had everything, and you had just one thing, and you cannot wait to return for that one thing � that donkey.'" On another day, the Master gave them a story out of His own life: "I was a child, nine years old.
In the thick of those calamities, when the enemy attacked, they stoned our house and it had filled up with stones. We had nobody to help us. There was oniy my mother,1 my sister,2 and AqA Mirza Mu1~am-mad-QuIL3 To protect us, my mother took us away from the Shimiffin Gate to the Sangilaj quarter, where in the back lanes she found a house. In that house she watched over us and forbade us ever to set foot on the street.
But one day the problem of how to get food became so urgent that my mother said to me: 'Can you go to your aunt's house?4 Tell her to find a few krAns~for us, no matter how.
"Our aunt lived in thenear the house of Mirza tiasan Kajdam~gli. I went there. She tried everywhere and finally managed to collect five kr6ns, which she tied up in the corner of a handkerchief and gave me.
"On my way back through the Takyili, the son of Mirza ilasan recognized me. Immediately he called out, 'This one is a Bab!' and the boys ran after me. The house of
Mulh Ja'far of AstarAbAdwas not far away, and I reached it and went into the entry. The son of MuM Ja'far saw me but he did not put me out. Neither did he rout the boys.
"I stayed there till it was dark. When I left the place, the boys came after me again, shouting and throwing stones, following me until I got close to the store of
Aq~ Mul3am-mad ~andfiqdAr.The children did not come on any farther after that. When I reached home, exhausted and terrified, I fell to the ground.
My mother asked, 'What ails you?' I could not tell her. I simply fell down. My mother took the handkerchief with the money and put me to bed and I slept."
Later LIe added, "Therewas a time in Tihnin when we had every means of comfort and luxury, and then in a single day they pillaged our house and robbed us of everything.
Living became so hard for us that there came a day when my mother took a little flour and shook it into my hand instead of bread, and I ate it like that."
Continually He repeated the basic theme of His life, that nothing really matters except the Cause of God: "Look at the plains, look at the hills: they are defeated armies, they are hosts that fell in heaps and were levelled with the ground; they are the dust of high pavilions, and palace and hail are the hole of owls that feed upon the dead, the roost of carrion crows All gain is loss, except in the great business of serving God."
The sheltered and beautiful Navv~b. then at most in her mid-twenties.
2 Bahivyifi Kh~num, the Most Exalted Leat then seven. An uncle of 'Abdu'l-Bahá.
~ A sister of Bahá'u'lláh.to be read by several voices against a background of music.
By H. M. BALYUZJIt is not given to mortal man to portray in its full glory the life of a Manifestation of God, in Whom dwells the Spirit of God. What man can bring within the measure of his vision, the power and the majesty of the Ancient of Days? Yet man can titter the praise of his Lord, and here is such praise. Halting it is and ever must be, for no tongue and no pen is adequate to the theme.
(Long pause) T~o ice "0 Son of Man! Veiled in My immemorial being and in the ancient eternity of My essence, I knew My love for thee; therefore I created thee, have engraved on thee Mine image and revealed to thee My beauty." (The Hidden Words)
PrologueGod created man in His own image, and He made a Covenant with man.
Voice"0 Son of Man! I loved thy creation, hence I created thee. Wherefore, do thou love Me, that I may name thy name and fill thy soul with the spirit of life." (The
Hidden Words)God revealed Himseif to man through His Manifestations. They came down the ages, holding aloft the torch of guidance, leading man step by step, stage by stage to a destined summit of attainment.
Voice"0 Son of Being! With the hands of power I made thee and with the fingers of strength I created thee; and within thee have I placed the essence of My light. Be thou content with it and seek naught else, for My work is perfect and My command is binding. Question it not, nor have a doubt thereof." (The Hidden Words)
PrologueNever was man bereft of guidance. Never was man bereft of light. And to him was given a promise � clear, bright, irrefutable.
Voice of Praise (Psalm XXXIII)Rejoice in the Lord, 0 ye righteous: for praise is comely for the upright.
Sing unto Him a new song; play skillfully with a loud noise. For the word of the Lord is right; and all His works are done in truth.
He loveth righteousness and judgment; the earth is full of the goodness of the
Lord.The counsel of the Lord standeth for ever, the thoughts of His heart to all generations.
.Blessed is the nation whose God is the Lord; and the people whom He hath chosen for His own inheritance.
Behold, the eye of the Lord is upon them that fear Him, upon them that hope in His mercy.
Our soul waiteth for the Lord: He is our help and our shield.
1st Voice of Prophecy (Bliagavad Gita)When there is decay of Righteousness And there is exaltation of unrighteousness, Then I, Myself, come forth For the protection of the Good, For the destruction of evil.
I am born from age to age.The foolish regard Me not, when clad in human semblance, Being ignorant of My supreme Nature, the Great Lord of Being.
Voice of Praise (Psalm LXXXIV)Blessed are they that dwell in Thy house: they will be still praising Thee.
They go from strength to strength, every one of them in Zion appeareth before God....
0 Lord of Hosts, blessed is the man that trusteth in Thee.
2nd Voice of Prophecy (Qur'an � Chapter 39: 69)And the earth shall be illumined with the light of its Lord, and the Book shall be laid open, and the prophets and the witnesses shall be brought up, and judgment shall be given between them, and they shall not be dealt with unjustly.
Voice of Praise (Psalm LXXXIX: 1 � 4)I will sing of the mercies of the Lord for ever: with my mouth will I make known Thy faithfulness to all generations.
For I have said, Mercy shall be built up for ever: Thy faithfulness shalt Thou establish in the very heavens.
I have made a Covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up Thy throne to all generations.
3rd Voice of Prophecy (Isaiah, Chapter 11)And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. With righteousness shall he judge the poor, and reprove with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness s shall be the girdle of his loins, and faithfulness the girdle of his reins.
The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
Voice o�f Praise (Qur'an � Chapter 3:6)o Lord, cause not our hearts to swerve from truth after Thou hast directed us; and give us from Thee mercy, for Thou art He who giveth. 0 Lord, Thou shalt surely gather mankind together unto a day of resurrection.
Page 11914th Voice of Prophecy (St. Luke � chapter 21:25 � 28) And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of Man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.
Voice of Praise (from the Lord's Prayer) Thy kingdom come. Thy will be done in earth, as it is in heaven.
5th Voice of Prophecy (St. John)When he, the Spirit of truth is come, he will guide you into all truth.
6th Voice of PropheQv (Isaiah)And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots.
7th Voice of Prophecy (Isaiah � Chapter 47)As for our Redeemer, the Lord of Hosts is His Name, the Holy One of Israel.
The music is malestic and slowly rises to a climax
Voice of DespairHope is gone and the world is lost. Greed, apathy, jealousy, selfishness � everywhere seffishness. Neighbour distrusts neighbour, nation distrusts nation. Words are vain and action is vain. Action and thought are poles apart. Moral values no longer guide. Expediency leads man to his doom. This is your twentieth century.
Voice of CertitudeYes, this is our twentieth century. But know you not the prophecies of old? I(now you not that the old world is dying unwept, that the new world, the world as its Maker meant it to be, is being born? Man � the world of your dreams, the world which your fairest minds beheld in their visions is being born. Man, the new world is being born.
Voice of DespairAway with your roseate dreams. The abyss gapes wide and threatening. Man stands on its brink and in it is nothing, nothing I tell you, but torture � tortures of the mind, tortures of the frail wilting body, tortures of the spirit, and extinction.
Ah! blissful extinction!Yes, extinction; but not of Man. Extinction of the mean and the small � the small in mind, the small in sympathy, the small in love. Extinction of greed, gnawing, racking greed. Extinction of lust, lust for power, lust for gain, lust for dominion.
Voice of DespairAnd all that is Man. Today Man is greed and lust and tyranny and selfishness.
Voice of CertitudeToday yes, but not tomorrow. The sun of Faith will shine once more upon the brows of men and the real man, the glorious, eternal child of the spirit will
Page 1192emerge. Not in a distant age, but in this day and this century. For the Lord of Hosts is come.
Voice of DespairThe Lord of Hosts! That name rings familiar in my ears. But alas! Man has gone far on the way to perdition.
Voice of CertitudeYet Man will be saved. For the Lord of Hosts is come.
Voice of Despair (Incredulous)"As for our Redeemer, the Lord of Hosts is His Name. The Lord of Hosts is
His Name!"The Word is renewed. The world is renewed. That which God promised is fulfilled.
Listen to the story of fulfillment. Listen, listen, listen.
The music is triumphantOne day in the latter part of the year 1844, a young man, eager and zealous, arrived at the capital city of IrAn with a great mission to fulfil. History knows him as Mulh ~usayn. He was once a student of theology and metaphysics and had gathered immense knowledge. Now he had found a knowledge beside which all the rest paled and dwindled away.
The 2nd NarratorYes, Mulh Uusayn had recognized in the Person of a young merchant of ShirAz that "Lord of the Age" whose advent the world of Ishm ardently awaited. He was the very first to believe in the BTh � the youthful merchant of ShirAx now wielding the sceptre of divine authority. And the Báb had sent His first believer on a great, a very great mission. There in the capital city, the BTh had told him, dwells an exalted Being Whose rank excelleth all. Go and find Him and give Him a message from Me. Such was the mission entrusted to Mu11~ Uusayn by his
Master.Beyond this Mu1I~ Ijusayn had no intimation regarding the identity of Him Whom he sought. For a while his diligent search brought him no nearer to his goal, until
The 2nd NarratorA certain midnight when he had a visitor � a learned man who had observed his conduct and his speech, and had felt impelled to pay his respects to him.
MaiM Muhammad"He did not expect me, but I knocked at his door, and found him awake seated beside his lamp. He received me affectionately, and spoke to me with extreme courtesy and tenderness."
The 1st NarratorMulti ilusayn gave his visitor the tidings that the Lord of the Age had at long last come to the world. And finding him receptive, ventured with a question.
Page 1193"Tell me, is there today among the family of the late Mirza Buzurg-i-Nhri, who was so renowned for his character, his charm, and artistic and intellectual attainments, , anyone who has proved Himself capable of maintaining the high traditions of that illustrious house ?"
MaiM Muhammad"Yea, among his sons now living, one has distinguished Himself by the very traits which distinguished His father. By His virtuous life, His high attainments, His lovingkindness and liberality, He has proved Himself a noble descendant of a noble father."
Muild ffusayn "What is His occupation ?""He has none apart from befriending the poor and the stranger.'
Mid/cf Ijusayn"He roams the woods and delights in the beauties of the countryside."
Mu/id jiusayn "I presume you often meet Him 2""Will you deliver into His hands a trust from me? Should He deign to answer me, will you be kind enough to acquaint me with His reply ?"
The 2nd NarratorThus the BTh's faithful disciple fulfilled his mission. The young Nobleman of Nilr, the Son of a minister of the crown, who had abandoned the vanities of the court to minister to the poor and the wronged, heard the Call of the Mb and gave it His allegiance.
The 1st NarratorHe � Bahá'u'lláh, "the Glory of God," was then in His twenty-seventh year.
The music increasesSoon the land of Ir6n was full of commotion. Indeed the entire world was full of commotion.
Page 11940 people! We bring you the tidings for which your souls have yearned. Arise, 0 people, arise! Arise for the Lord of the Age is come. Arise from your deathlike slumber.
Voice 2o people! These heretics are foul, foul and vile. Uproot them, wipe them out.
Have no pity for them. Think of the faith of your forefathers. Think of your heritage, for they would rob you of it.
Voice 3Which way am I to follow? To which voice am I to listen? Shed your light on these matters, 0 God. Guide us to the straight path.
Voice 4Their own tongue testifies to their guilt. Destroy them.
2nd NarratorThe whole land was aflame. A decadent court, a decadent state, a decadent priesthood, a people ignorant, exploited by their selfish, self-indulgent masters, incited to murder and violence, hurled their combined power against the new Faith. Harassed and hounded, the Báb's gathered at the hamlet of Badaslit to take counsel together.
1st NarratorTo that hamlet in the NorthEast of Iran came many of the stalwart and heroic adherents of the Faith. There came the noble, learned and youthful Quddiis � the last of the conclave of the B6t's disciples whom He had called the Letters of the Living; the last, but the foremost in spiritual rank. There came T6hirih the Pure � the young, brilliant, fearless poetess of Qazvin, another of the disciples, the only one of them who never met the BTh and yet gave Him her allegiance with all her heart and with all her soul.
2nd NarratorAnd there was Bahá'u'lláh � the shield and the defender of the poor and the oppressed, in Whom the Báb had foreseen the Promised One of all Scriptures, the Deliverer, the Redeemer of mankind.
1st NarratorAnd that which happened at the Conference of Badasht shook the Báb's to the core. They saw clearly and plainly what their Faith meant, and He who unfolded the truth before their eyes was Bahá'u'lláh.
2nd NarratorQuddhs and TThirih clashed at the Conference of Badasht.
TdluirilzI deem him a pupil whom the BTh has sent me to edify and instruct. I regard him in no other light.
Page 1195She is the author of heresy and they who follow her lead are victims of error.
2nd NarratorI am the Word which the Q&im is to utter, the Word which shall put to flight the chiefs and nobles of the earth.
1st NarratorThe Báb's were dumbfounded by flhirih's audacious gesture. Her action was symbolic of emancipation, but people regarded it as shameful and disastrous.
TdhiriizYou, Quddtis, have failed to promote the best interests of the Faith which you profess.
QudddsI am not subject to the will and pleasure of my fellow-disciples. I am free to follow the promptings of my own conscience.
VoicesMatters had reached a climax. The halfhearted could no longer bear the tension, and broke away.
TdliiriIzThis day is the day of festivity and great rejoicing, the day on which the fetters of the past are burst asunder. Let those who have shared in this great achievement arise and embrace each other.
VoicesWe shall never outlive these humiliations. The past is dead. The future holds nothing for us... A new Faith demands a new outlook... Patience, friends, patience.
Thhiri/zVerily amid gardens and rivers shall the pious dwell in the seat of truth, in the presence of the potent King.
2nd NarratorThen Bahá'u'lláh spoke. He showed them the truth of their Faith. They had to accept a new world and a new age. They had to grow out of the fear, and the superstitions and the prejudices of the past. And there came to the IBftbis a new vision and a new resolve.
VoiceVerily, amid gardens and rivers shall the pious dwell in the seat of truth, in the presence of the potent King.
The music is ]oyousAnd from Badasbt the road led to fields of sacrifice and martyrdom. One by one the able lieutenants of the 13Th fell in devotion to Him. Bahá'u'lláh set out to join the Báb's who were besieged in the dense forests by the Caspian Sea. He was intercepted and carried before a local governor, with the mob howling at His heels. He suffered grievously in their hands.
2nd NarratorAt last the enemies struck at the person of the BTh, and on a summer day in the year 1850, they shot the Messenger of God, the Lord of the Age, in a public square amidst jeers and cheering.
1st NarratorDarkness enveloped the fortunes of the new Faith. It seemed as if the enemy had won. The decimated community of the Báb hovered on the edge of extinction.
Gone were its visions, its radiance, its magnetic powers. For at its head stood a nominal leader who was timid and fickle and treacherous. This was a half brother of Bahá'u'lláh, known as Azal, who dared not lift a finger in support of the Faith that he was expected to protect. His only concern was for his own safety.
2nd NarratorIndeed the BThis presented at this juncture of their ciequered history, a very sad spectacle to the world. Were these divided, visionless remnants of a once dynamic community the heirs of those heroic martyrs and saints who in the annals of their Faith had written chapter after chapter of glorious achievement with their lifeblood? True, TAhirih was still alive, but her days were spent in bondage.
True, there were numbers in whose breasts the flame of devotion was kept bright and blazing, but they were for the moment in silent solitude.
1st NarratorAnd the land in which such precious blood had flowed freely..
A VoiceThis land is sunk in a torpor punctuated by bursts of fanatical frenzy. It is ruled maliciously, tyrannically, incompetently by a king and court that seek personal gain and care not for the welfare of the people. Dark, immeasurably dark, is the scene and the setting.
2nd NarratorWe have travelled a long way since the dawn of this century. The life of the world has changed beyond recognition.
2nd VoiceWe are in the age of the machine. Now it is the machine which counts and not the man. Machine is our master.
1st VoiceYes, henceforth it is the precision of the machine and its calculable procedure which will determine our views and thoughts and conceptions.
Page 1197Machine creates wealth and more wealth � commerce and industry expand.
Money will be an idol � money and capital and markets, these will determine our actions.
1st VoiceGod will be banished from the mart and the public forum, perhaps from His universe as well. With the machine man will build a new empire of power.
2nd VoiceBleak were the prospects for the life of the Spirit.
2nd NarratorBut hope endured; hope for the Kingdom promised by Christ, hope for a humanity reborn, hope for a world freed from the shackles of selfish pursuit.
A VoiceRing out a slowly dying Cause, And ancient forms of party strife; Ring in the nobler modes of life, With sweeter manners, purer laws.
Ring out false pride in place and blood, The civic slander and the spite; Ring in the love of truth and right, Ring in the common love of good.
Ring in the valiant man and free, The larger heart, the kindlier hand; Ring out the darkness of the land, Ring in the Christ that is to be.
1st NarratorThe Christ that is to be. There in the year 1852, He bore on His neck and His feet chains � heavy, ponderous chains that galled the flesh. lie was consigned to a foul dungeon, accused of complicity in attempted murder.
2nd NarratorThree BThi youths whose faculties were deranged by the cruel death of their Master and the carnage amidst their ranks, decided to kill the Sovereign in revenge.
They made a poor attempt and failed and paid the penalty with their lives.
1st VoiceTheir dastardly act has unleashed violent storms. Tornadoes rage around us.
2nd VoicePeople! If proof was needed to show the danger in which our land and our Faith stands from these base heretics, here is proof evident and clear. They must be thoroughly uprooted, make no mistake � I say thoroughly uprooted.
Page 1198Our whole community is branded with this crime. Today they paraded Su1aym~n KhAn in the streets with candles flickering in his wounds. They tore holes in his body to place the candles.
2nd VoiceAnd the woman, that sorceress must not be spared. Death to the sorceress!
1st VoiceTAhirili, the pure... T6hirih, the bright jewel in the crown of her generation, was strangled in the silence of the night and her body was thrown into a pit.
2nd VoiceMirza Llusayn-'AIf, the son of the Late Nttri minister, was the prime mover of this heinous deed. Why is He left in prison? lie should be turned to the executioner.
1st NarratorBahá'u'lláh, Whose blood the enemy demanded, lay imprisoned in the darksorne dungeon of TihrAn. In His own words:
2nd Narrator"We were consigned for four months to a place foul beyond comparison.
Upon Our arrival We were first conducted along a pitch-black corridor, from whence We descended three steep flights of stairs to the place of confinement assigned to Us. The dungeon was wrapped in thick darkness, and Our fellow-prisoners s numbered nearly a bundred and fifty souls: thieves, assassins and highwaymen. Though crowded, it had no other outlet than the passage by which We entered. No pen can depict that place, nor any tongue describe its loathsome smell... God alone knoweth what befell Us in that most foul-smelling and gloomy place!"
1st NarratorWhilst Bahá'u'lláh, upon hearing the news of the attempt on the life of the SMh had on His own accord ridden toward the royal camp and refused to go into hiding as His friends entreated Him to do, the timid Azal had left the capital in the guise of a dervish, seeking safety in the wilderness. Whilst Bahá'u'lláh calmly suffered untold agonies in the prison cell, Azal roamed over the plains and the hills with terror in his heart.
2nd NarratorAnd it was in the murk and the deep shadows of the prison that Bahá'u'lláh became conscious of the Light of God shining in His own Self. As you now hear His own Words describing those moments of supreme effulgence, remember that you are listening to words unparalleled in the universe of God � they tell you of the advent of the Lord of Hosts...
1st Reader"One night, in a dream, these exalted words were heard on every side: 'Verily, We shall render Thee victorious by Thyself and by Thy pen. Grieve Thou not for that which hath befallen Thee, neither be Thou afraid, for Thou art in safety.
Erelong will God raise up the treasures of the earth � men who will aid Thee through Thyself and through Thy Name, wherewith God hath revived the hearts of such as have recognized Him."
Page 1199"During the days I lay in the prison of TihThn, though the galling weight of the chains and the stench-ifiled air allowed Me but little sleep, still in those infrequent moments of slumber I felt as if something flowed from the crown of My head over My breast, even as a mighty torrent that precipitateth itself upon the earth from the summit of a lofty mountain. Every limb of My body would, as a result, be set afire. At such moments My tongue recited what no man could bear to hear."
3rd Reader"While engulfed in tribulations I heard a most wondrous, a most sweet voice, calling above My head. Turning My face, I beheld a Maiden � the embodiment of the remembrance of the name of My Lord � suspended in the air before Me.
So rejoiced was she in her very soul that her countenance shone with the ornament of the good-pleasure of God, and her cheeks glowed with the brightness of the All-Merciful. Betwixt earth and heaven she was raising a call which captivated the hearts and minds of men. She was imparting to both My inward and outer being tidings which rejoiced My soul, and the souls of God's honoured servants.
Pointing with her finger unto My head, she addressed all who are in heaven and all who are on earth, saying: 'By God! This is the Best-Beloved of the worlds, and yet ye comprehend not. This is the Beauty of God amongst you, and the power of His sovereignty within you, could ye but understand. This is the Mystery of God and His Treasure, the Cause of God and His Glory unto all who are in the kingdoms of revelation and of creation, if ye be of them that perceive.'
The music is joyous and majesticEleven more years had to pass before the Sun of Truth could unveil Itself to the gaze of men.
(Long pause)And now to Bag~d6d, where Bahá'u'lláh was exiled after four months of imprisonment.
. His property was confiscated, and in the heart of a severe winter, He was sent with His family over the snow-clad peaks of Western Persia hto exile. They had scanty means to provide against the ravages of the elements and the fatigues and toils of a long, arduous journey. Enemies hoped that such hardships, coupled with the dire experiences of incarceration, would end the life of Bahá'u'lláh.
2nd NarratorBut men's plottings could not defeat God's design. Bahá'u'lláh survived the perils set in His path. Then treachery and base ambition reared their ugly heads.
No sooner had Bahá'u'lláh risen to impart new life and vigour and purpose to the submerged community of the 18Th, than Azal, racked by jealousy and goaded by a few adventurers, chose to obstruct His lead. The same Azal who, but a short while before, had abandoned all to save his own paltry life.
VoicesBahá'u'lláh has left us.. The Beloved has left us... Once again we are left stranded in this wide world... Once again darkness has come over us. ... Bahá'u'lláh h has left us.. The Beloved has left us.
Page 1200Bahá'u'lláh, wishing to avoid further rifts in the ranks of the BThis, betook Himself to the mountains of Northern 'Iraq. His self-imposed exile was a clear proof for the friend and the foe alike that Lie did not seek pomp and power. His aim was not the attainment of a vain leadership, but the regeneration of a lost community.
2nd NarratorThere, dressed as a dervish, He dwelt in the caves and the valleys, unknown to the people, a solitary Figure Who was always kind and considerate to those He would meet, Who was always ready with a wise counsel, Whom the children loved.
1st NarratorThe learned and the mystic also came to visit this Dervish and found Him excelling them in knowledge. And thus His fame spread far and wide.
2nd NarratorTwo years. Two long years. How can we endure it any longer?. Two long years.. Light is gone... Life is gone...
2nd NarratorYes, Light has gone out of the community of the BTh. They were sad and desperate and forlorn.
1st NarratorOne day they heard of the wise, learned Dervish Who lived in the mountains.
'Abdu'l-Bahá, son of Bahá'u'lláh, then but twelve years old, knew at once that the unknown Dervish could be none except His beloved Father. Messengers were dispatched, and they found Him. To Bahá'u'lláh it was not only the entreaty of the BThis, but divine summons. Time had shown without any measure of doubt that Azal was devoid of those qualities required for the station which he was clamouring g to arrogate to himself.
VoicesJoy, oh dear joy... Our Master is again with us... He has returned... Our Beloved has returned.
2nd NarratorHe returned and turned a broken community into a community of strength. The Báb's could once again lift their heads to face the world. Harrowing sorrows gave way to ineffable joys.
1st NarratorAnd people came from all sides to visit Bahá'u'lláh. Devoted friends, sincere inquirers, savants, princes, divines, men of letters, all came � and enemies took alarm.
2nd NarratorKings and divines and governments plotted and ordained yet another exile � to
Istanbul.o cruel fate... Separation from our Lord is death indeed... Worse than death, my friends, worse than death. What xviii they do to our Lord? 0 cruel fate, what will they do to our Lord?
1st NarratorAt last the hour struck.., the hour which God had promised and man had prayed for.
J7oiceThe hour struck. In the afternoon of April 21st, 1863, in the garden of Ridvan, outside the gates of Bagfid~d.
1st Reader"The Divine Springtime is come, 0 Most Exalted Pen, for the Festival of the Mi-Merciful is fast approaching. Bestir thyself, and magnify, before the entire creation, the name of God, and celebrate His praise, in such wise that all created things may be regenerated and made new."
2nd Reader"Canst thou discover anyone but Me, 0 Pen, in this Day? What hath become of the creation and the manifestations thereof? What of the names and their kingdom? Whither are gone all created things, whether seen or unseen? What of the hidden secrets of the universe and its revelations? Lo, the entire creation hath passed away! Nothing remaineth except My Face, the Ever-Abiding, the Resplendent, the All-Glorious."
3rd Reader"This is the Day whereon naught can be seen except the splendours of the Light that shineth from the face of Thy Lord, the Gracious, the Most Bountiful. Verily, We have caused every soul to expire by virtue of Our irresistible and all-subduing sovereignty. We have, then, called into being a new creation, as a token of Our grace unto men. I am, verily, the All-Bountiful, the Ancient of Days."
The music rises to a triumphant climaxFrom Baghdad to Istanbul � from Istanbul to Adrianople � from Adrianople to the Holy Land in August 1868. Thus did the Lord of Hosts suffer banishment in the hands of men. He met with vile treachery, fierce hostility, taunt and ridicule.
2nd NarratorHe faced the world, the evil in the world and challenged the evil in the heart of man.
1st Reader"0 Befriended Stranger! The candle of thine heart is lighted by the hand of My power, quench it not with the contrary winds of self and passion. The healer of all thine ills is remembrance of Me, forget it not. Make My love thy treasure and cherish it even as thy very sight and life." (The Hidden Words)
Page 1202"0 My Servant! Thou art even as a finely tempered sword concealed in the darkness of its sheath and its value hidden from the artificer's knowledge. Wherefore e come forth from the sheath of self and desire that thy worth may be made resplendent and manifest unto all the world." (The Hidden Words)
1st NarratorFrom the pestilential barracks of 'Akka where Bahá'u'lláh, His family and many of His followers were incarcerated, from the prison of thieves and assassins, He, the prisoner of a mighty despot, addressed the sovereigns of the world with the majesty of His divine mandate.
VoicesThe SMh of1...... The Su1t~n of Turkey... Pope Pius IX. The Emperor of the French.. The Czar of all Russia... The Queen of Britain and the Empire...
2nd NarratorTo them all, Bahá'u'lláh gave the tidings of His advent. He called them to the path of peace and justice and righteousness.
1st Reader"He Who is the Lord of Lords is come overshadowed with clouds, and the decree hath been fulfilled by God, the Almighty, the Unrestrained.... He, verily, hath again come down from Heaven even as He came down from it the first time.
Beware that thou dispute not with Him even as the Pharisees disputed with Him (Jesus) without a clear token or proof"
2nd Reader"The Word which the Son concealed is made manifest. It hath been sent down in the form of the human temple in this day. Blessed be the Lord Who is the Father!
He, verily, is come unto the nations in His most great majesty."
3rd Reader"Hearken, 0 king, to the speech of Him that speaketh the truth, Him that doth not ask thee to recompense Him with the things God hath chosen to bestow upon thee, Him Who unerringly treadeth the straight Path. He it is Who summoneth thee unto God, thy Lord, Who showeth thee the right course, the way that leadeth to true felicity, that haply thou mayest be of them with whom it shall be well. ...
He that giveth up himself wholly to God, God shall, assuredly, be with him."
1st Reader"Overstep not the bounds of moderation, and deal justly with them that serve thee. Bestow upon them according to their needs, and not to the extent that will enable them to lay up riches for themselves, to deck their persons, to embellish their homes, to acquire the things that are of no benefit unto them, and to be numbered with the extravagant. Deal with them with undeviating justice, so that none among them may either suffer want, or be pampered with luxuries. ...
Allow not the abject to rule over and dominate them who are noble and worthy of honour, and suffer not the high-minded to be at the mercy of the contemptible and worthless."
Page 1203"Lay aside thy desire, and set thine heart towards thy Lord, the Ancient of Days.
We make mention of thee for the sake of God, and desire that thy name may be exalted through thy remembrance of God, the Creator of earth and heaven. He, verily, is witness unto that which I say. We have been informed that thou hast forbidden the trading in slaves, both men and women. This, verily, is what God hath enjoined in this wondrous Revelation. God hath, truly, destined a reward for thee, because of this."
3rd Reader"Now that ye have refused the Most Great Peace, hold ye fast unto this, the Lesser Peace, that haply ye may in some degree better your own condition and that of your dependents.... Be reconciled among yourselves, that ye may need no more armaments save in a measure to safeguard your territories and dominions. Be united, 0 kings of the earth, for thereby will the tempest of discord be stilled amongst you, and your people find rest, if ye be of them that comprehend. Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice."
1st NarratorBut the world made little response to the call of Bahá'u'lláh.
2nd NarratorAnd the world suffered grievously. The Lord of Hosts came as promised, and offered the world the cup of life, which the world scorned. And the world suffered grievously.
1st NarratorThey consigned Him to the grim barracks of 'Akka. Thus the Lord of Hosts appeared in the Holy Land, and thus the prophecies of old were fulfilled. And one day, He � the Lord of Hosts � pitched His tent on Carmel � the Mountain of God.
2nd NarratorAnd that was what He had foretold whilst still confined by the bars of the prison of 'Akka.
1st NarratorThose who bore His Name were shunned and despised and hated for His sake.
And thousands gave their lives joyously for His sake. Thousands upon thousands accepted untold suffering and humiliation for His sake.
VoicesHad we a thousand lives we would still offer them at His Threshold... 0 peerless King! This I beg of Thee � confirm me in Thy love at my last breath, 0 Bah&, Baha. I walked on foot over peaks and deserts to attain Thy presence and die with peace in my heart. To Thy prison, my Lord, they admitted me not. I stood behind the second moat and dimly saw Thee behind the bars. That glimpse of Thee, my Lord, rent my heart and yet it was a balm to my agonized soul. Happy the day when on the hangman's rope, I sing the praise of my King.
2nd NarratorNot only devotion did He inspire in the hearts of men. Those hearts He cleansed and purified and united. As His Light shone on the brows of men, they became of the new creation.
Page 1204Bahá'u'lláh left His mortal temple on May 29th, 1892. He, the Lord of Hosts, the Spirit of Truth come in the station of the Father, remained a prisoner of the tyrants of this world, to the end of His life. Such was the measure of man's gratitude to his Redeemer.
The world wronged Him, but His Word it could not efface. His love and His mercy, His grace and His power remain ever abundant to shed glory upon the world.
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I I IItiap -di-an- n-ta-ra ara a men-ena o rang ka kan -I I I I I I I 1-2Zr-~~~ W pai Se ga ga nya i la - tu tu 0 My servants!
Translationnot if, in these days and on this earthly plane, things contrary to your wishes have been ordained and manifested by God, fo~ days of blissful joy, of heavenly delight, are assuredly in store for you. Worlds, holy and spiritually glorious, will be unveiled to your eyes. You are destined by Him, in this world and hereafter, to partake take of their benefits, to share in their joys, and to obtain a portion of their sustaining grace. To each and every one of them you will, no doubt, attain.
Gleanings, Page 329.neachThee. I(riow this, 0 Ser vant '-I � v~ r :z~zz7z~~ I lo vest Me not
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Know this, H~P0vant _______________________________________ I I ___________
Page 1215Oh God, My A -dored One, My King, My De sire! What
Sop.tolzgue can voice my Thanks to Thee? I was heed less, Thou didst ap p ~ � Wa ken me, I had turned back from Thee, Thou didst gra -cious ly y I I
Page 1216'1 aid I wasas one ~ me to turn towards
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Page 1217� I I � Flea yen ly stream of Thine Ut ter -ance which ha~h flowed forth from the I I pen of the All -Mer ci ful. Oh � � Di vine � V. ~ j._____________________________ fl I I L L L I I Pro vi -dence! All ex is -tence is be got got ten ten by Thy .9
Page 1218Boun ty; de -prive it not of the wa -ters of Thy Gen o o ty, Nei -ther do Thou with hold it from ~he .9 I 7 J. Ii.
~ I ___ ___ I. l T s Thy Mercy. I beseech Thee to aid and as- -0-cean 0-cean of
Page 1219sist me at all times and In -der all con q ~ ___________________ .9
g �~ � I ( di Lions, and s6ek from the Ilea yen of Thy Grace Thine
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~ JWiI I ~ v yr ~ ~ ~ friend ship, and havewa . tered it with the good ly show -ers rs friend � ship, and have wa -tereci it with the good ly show -ers ers I ?~
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and the the
PowWords ofBLESSED IS THE SPOT ~~usi~~lCharles Wolcott
Bahá'u'lláh Choral arrangement
~ Slowly by Jeff Aiexande~
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~z ~i (Big breath) (No breath) place and the ci -t�y and the hcart and Uie (Big breath) (No breath) (1 � I I 0 J I I I I
Page 1226moun tam a t the re -fuge and :f1t~ and the I I I .9 tam a t th~ re -fuge and the moun and
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Page 12271227 p , land andtheseaand the is land
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